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^rtMi!Si 


CONCEBNINO 


^  Y01<K 
HEAVEN   AND    ITS    W 


AND    ALSO    CONCERMNG 


HELL: 


BEING    A    RELATION    OF 


THINGS  HEARD  AND  SEEN. 


FROM   THE  LATIN   OF 

EMANUEL  SWEDENBORG, 

Originally  published  at  London  in  the  year  1758 


Boston: 

PUBLISHED  BY  T.  H.  CARTER 

1825. 


f3  $'  ^Cf 


CONTENTS. 


OF  HEAVEN. 

P&ge. 

Introduction •'' 

That  the  Lord  is  the  God  of  Heaven fi 

That  the  Divine  of  the  Lord  make  Heaven 10 

That  the  Divine  of  the  Lord  in  Heaven  is  Love  to  Him  and  Charity  to- 
wards the  Neighbour        13 

That  Heaven  is  distinguished  into  two  Kingdoms 1" 

That  there  are  Three  Heavens 20 

That  the  Heavens  consist  of  innumerable  Societies 26 

Tliat  every  Society  is  a  Heaven  in  a  less  Form,  and  every  Angel  a 

Heaven  in  the  least  Form 30 

That  the  Universal  Heaven  in  One  Complex  resembles  One  Man      .  35 

That  every  Society  in  tlie  Heavens  resembles  One  Man 38 

That  hence  every  Angel  is  in  a  perfect  Human  Form        40 

That  it  results  from  the  Divine  Human  of  the  Lord,  that  Heaven,  in 

the  Whole  and  in  Part,  resembles  a  Man 44 

That  tliere  is  a  Correspondence  of  all  Things  of  Heaven,  with  all 

Things  of  Man        49 

That  there  is  a  Correspondence  of  Heaven,  with  all  things  of  the  Earth  58 

Concerning  the  Sun  in  Heaven 67 

Concerning  Light  and  Heat  in  Heaven 72 

Concerning  the  Four  Quarters  in  Heaven 82 

Concerning  the  Changes  of  State  of  the  Angels  in  Heaven  ....       89 

Concerning  Time  in  Heaven        92 

Concerning  Representatives  and  Appearances  in  Heaven     ....       96 
Concerning  the  Garments  with  which  the  Angels  appear  Clothed      .       99 

Concerning  the  Habitations  and  Mansions  of  the  Angels       ....  102 

Concerning  Space  in  Heaven lOu 

Concerning  the  Form  of  Heaven,  according  to  which  Consociations 

and  Communications  have  Place  there         109 

Concerning  Governments  in  Heaven 117 

Concerning  Divine  Worship  in  Heaven 121 

Concerning  the  Power  of  the  Angels  of  Heaven 124 

Concerning  the  Speech  of  the  Angels 128 

Concerning  the  Speech  of  Angels  with  Man       134 

Concerning  Writings  in  Heaven       141 

Concerning  the  Wisdom  of  the  Angels  of  Heaven       144 

Concerning  the  State  of  Innocence  of  the  Angels  in  Heaven         .     .  154 

Concerning  tlie  State  of  Peace  in  Heaven 160 

Concerning  the  Conjunction  of  Heaven  with  the  Human  Race     .     .  165 


2184.8 


IV 


Concerning  the  Conjunction  of  Heaven  with  Man  bj  the  Word       .     172 
That  Heaven  and  Hell  are  from  the  Human  Race        18u 

Concerning  the  Nations  or  People  out  of  the  Church,  in  Heaven      .  186 

Concerning  Infants  in  Heaven I94 

Concerning  the  Wise  and  the  Simple  in  Heaven     .....  203 

Concerning  the  Rich  and  the  Poor  in  Heaven 214 

Concerning  Marriages  in  Heaven "     '     .     .  224 

Concerning  the  Employments  of  the  Angels  in  Heaven        .     .     •     .  238 

Concerning  Heavenly  Joy  and  Happiness .242 

Concerning  the  Immensity  of  Heaven .     !  255 

OF  THE  WORLD  OF  SPIRITS,  AND  OF  THE  STATE  OF  MAN 
AFTER  DEATH. 

What  the  World  of  Spirits  is        ogj 

That  every  Man  is  a  Spirit  as  to  his  Interiors     ........     266 

Concerning  the  Resuscitation  of  Man  from  the  Dead,  and  his   En- 
trance into  Life  Eternal        271 

That  Man,  after  Death,  is  in  the  perfect  Human  Form     ....     .     276 
That  Man,  after  Death,  is  in  the  Enjoyment  of  all  Sense,  Memory, 
Thought,  and  Affection,  in  which  he  was  in  the  World,  and  that  he 

leaves  nothing  except  his  Terrestrial  Body 282 

That  Man,  after  Death,  is  of  a  quality  agreeable  to  that  of  his  former 

Life  in  the  World 294 

That  the  Delights  of  the  Life  of  every  one  after  Death  are  turned  into 

correspondent  Ones ^q" 

Concerning  the  First  State  of  Man  after  Death      .......     314 

Concerning  the  Second  State  of  Man  after  Death       .....'.*    3| 8 

Concerning  the  Third  State  of  Man  after  Death,  which  is  the  state  of 

Instruction  of  those  who  come  into  Heaven ogg 

That  no  one  comes  into  Heaven  from  immediate  Mercy        ■     •     .     .     335 
That  it  is  not  so  difficult  as  it  is  supposed  to  live  a  Life"  which  leads  to 
"^^^^° 340 

OF  HELL. 

That  the  Lord  rules  the  Hells g^g 

That  the  Lord  casts  no  one  down  into  flell,  but  that  the  Spirit  casts 

himself  down       ~.„ 

That  all  who  are  in  the  Hells  are  in  Evils  and  the  Falses  thence  de- 
rived, originating  in  the  Loves  of  Self  and  of  the  World  ...  357 
What  is  meant  by  Infernal  Fire,  and  what  liy  Gnashing  of  Teeth  .  368 
Concerning  tlie  Malice  and  wicked  Arts  of  Infernal  Spirits  .  .  .  375 
Concerning  the  Appearance,  Situation,  and  Plurality  of  the  Hells  .  378 
Concerning  the  Equilibrium  between  Heaven  and  Hell  ....  384 
That  Man  is  in  Freedom  through  the  Equilibrium  between  Heaven 
and  Hell  ^gq 


CONCERNING 


HEAVEN  AND  HELL. 


1.  WHERE  the  Lord  discourses  with  His  disciples  concerning 
the  consummation  of  the  age,  which  is  the  last  time  of  the  church,* 
at  the  end  of  the  predictions  concerning  its  successive  states  as  to 
love  and  faith, t  He  thus  speaks  :  "  Immediately  after  the  affiiction 
of  those  days  the  sun  shall  he  obscured,  and  the  moon  shall  not  give 
her  light,  and  the  stars  shall  fall  from  heaven,  and  the  powers  of  the 
heavens  shall  be  in  commotion.  And  then  shall  appear  the  sign  of  the 
Son  of  Man  in  heaven ;  and  then  shall  all  the  tribes  of  the  earth  wail: 
and  they  shall  sec  the  Son  of  Man  coming  in  the  clouds  of  heaven  with 
jjower  and  much  glory.  And  He  shall  send  forth  His  angels  with  a 
trnmprt  and  a  great  voice,  and  they  shall  gather  together  His  elect 
from  the  four  winds,  from  the  extreme  of  the  heavens  even  to  their 
extreme.''''  Matt.  xxiv.  29,  30, 31.     They  who  understand  the  above 


From  (he  Arcana  Coelestia. 

'  That  the  consummation  of  tbc  a^c  is  the  last  time  of  the  Church,  n.  4535; 
10672 

!  The  things  which  the  Lord  predicted  in  Matt.  chap.  xxiv.  xxv.  concerning  the 
/.-onsummation  of  (he  ag«,  and  concerning  His  advent,  (bus  concerning  (he  sue 
ixssive  vastation  of  the  church  and  concerning  the  last  judgment,  are  explained 
It  the  beginning  of  chapters  xxvi  to  xl.  Gen.  at  n.  33")3  to  3356,  34S6  to  3-1S9, 
'.650  to  3655,  3751  to  3759,  3897  to  3901,  4056  to  4060,  4129  to  4231,  4332  to 
1335,  4422  fo  4434,  4635  to  4r.38..  4661  to  'M564,  4807  to  4810,  4964  to  4959,  50(53 

'rt  sor;. 

2 


(j  CONCERNING  UKAVKN  ANB  MKLL. 

words  according  to  the  sense  of  the  letter,  no  otherwise  beUeve  than 
that  all  those  things  will  come  to  pass  according  to  the  description 
in  that  sense,  at  the  final  period  which  is  called  the  last  judgment ; 
thus  not  only  that  the  sun  and  moon  will  be  obscured,  and  that  the 
stars  will  fall  from  heaven,  and  that  the  sign  of  the  Lord  will 
appear  in  heaven,  and  that  they  will  see  him  in  the  clouds,  and  at 
the  same  time  angels  Avith  trumpets,  but  also,  according  to  predic- 
tions in  other  places,  that  the  whole  visible  world  Avill  perish,  and 
that  afterwards  a  new  heaven  with  a  new  earth  will  have  existence. 
In  this  opinion  are  most  at  this  day  within  the  church  :  but  they 
who  believe  thus,  are  not  aware  of  the  arcana  which  lie  concealed 
in  singular  the  things  of  the  AVord.     For  in  singular  the  things  of 
the    Word  there  is  an  internal  sense,  treating  not  of  natural  and 
Avorldly  things,  such  as  are  those  contained  in  the  sense  of  the  letter, 
hut  of  spiritual  and  celestial  things,  and  this  not  only  as  to  the 
sense  of  many  expressions,  but  even  as  to  every  expression*:  for 
the  Word  is  written  by  mere  correspondencest,  to  the  intent  that  in 
^lingular  things  there  may  be  an  internal  sense.     What  the  quality 
of  that  sense  is,  may  be  manifest  from  all  those  things  which  have 
been  said  and  shown  concerning  it  in  the  Arcana  Cceksti a,  which 
also  may  be  seen  thence  collected  in  the  explication  concerning  the 
White  Horse,  spoken  of  in  the  Apocaly})Sc.     According  to  that 
sense  are  to  be  understood  wiiat  the  Lord  spake  in  the  passage 
above  quoted  concerning  His  coming  in  the  clouds  of  heaven  :   by 
the  sun  there,   which   shall  be   obscured,  is  signified  the  Lord  as 
to  lovet ;  by  the  moon,  the   Lord  as  to   faith  ;§  by  the  stars,  the 
knowledges    of  good  and   truth,   or   of  love   and    faith  ;||  by    the 
sign  of  the  Son  of  Man  in  heaven,  the  ap|)('aring  of  divine  truth  ; 
by  the  tribes  of  the  earth  Avliich  shall  wail,  all  things  of  truth  and 

*^  That  in  all  antl  singular  the  things  of  tlie  Word  there  is  an  internal  or  spiritu- 
al sense,  ti.  114:i,  1984,  2135,  2333,  23i)5,  2495,  4H42,i)041>,  90r>3,9086. 

t  That  the  Word  is  written  hy  mere  coriTspomleiicfts,  and  that  hence  all  and 
iiugular  things  therein  signity  spiritual  tilings,  n.  1404,  1408,  1409,  1540,  1619, 
1C59,  1709,  1783,  2900,  tM»80. 

\  That  th«sun,  in  the  Word,  signifies  tiie  Lord  as  to  love,  and  hence  love  to 
the  Lord,  n.  1529,  1837,2141,  2495,  40(10,  469r.,  4996,  7083,  10S09. 

§  Tliat  the  moon,  in  the  Word,  signifies  liio  Lord  as  to  faith,  and  hence  faith  in 
ihe  Lord,  n.  1529,  1530,  2495,  40t)(t,  4991),  70S3. 

II  That  itars,  iu  the  Word  signify,  tiie  knovMcJgcs  of  good  anJof  Inith,  n.  2495, 

•JS49, 4riyT. 


CONCERNINa  HEAVEN  AND  HELL.  7 

good,  or  of  faith  and  love  ;*  by  the  coming  of  the  Lord  in  the 
clouds  oflifuven  with  power  and  jrlory,  His  presence  in  the  Word, 
and  nnelation  ;t  by  clouds  is  signiticd  the  literal  sense  of  the 
\V0rd4  ^^*^  ^^y  glory  the  internal  sense  of  the  Word  ;§  by  angels 
with  a  trumpet  and  a  great  voice  is  signified  heaven,  whence  is  di- 
vine truth. II  Hence  it  may  he  manifest,  that  by  the  above  words 
of  the  Lord  is  understood,  that  in  the  end  of  the  church,  when 
there  is  no  longer  any  love  nor  consequently  any  faith,  the  Lord 
will  open  the  Word  as  to  its  internal  sense,  and  will  reveal  the  ar- 
cana of  heaven  :  the  arcana  which  are  revealed  in  the  following 
pages,  are  concerning  Heaven  and  Hell,  and  at  the  same  time  con- 
cerning the  life  of  man  after  death.  The  man  of  the  church  at  this 
day  scarcely  knows  any  thing  re^ipecting  heaven  and  hell,  or  re- 
specting liis  life  after  death,  although  they  all  stand  described  in 
the  Word  ;  yea,  many,  even,  who  are  born  within  the  church,  deny 
those  things,  saying  in  their  heart,  who  has  ever  come  thence  and 
given  information  ?  Lest  therefore  such  a  negative  principle,  which 
prevails  especially  amongst  those  who  have  much  worldly  wisdom, 
shojild  also  infect  and  corrupt  the  simple  in  heart  and  the  simple  in 
faith,  it  has  been  given  me  to  be  with  the  angels,  and  to  discourse 
with  them  as  man  with  man,  and  also  to  see  things  which  are  in 
the  heavens,  likewise  which  are  in  the  hells,  and  this  during  thir- 
teen years  ;  thus  now  to  describe  them  from  what  has  been  seen 
and  heard  ;  in  the  hope  that  by  these  means  ignorance  may  be  cn- 
hghtened,  and  incredulity  dissipated.  The  reason  wliy  such  au 
immediate  revelation  exists  at  this  day,  is,  because  this  is  what  is 
understood  by  the  coming  of  the  Lord. 

*  That  tribes  signify  all  (ruths  and  goods  in  the  complex,  thus  all  things  of  faith 
and  of  love,  n.  38o8,  3920,  4060,  6335. 

t  That  the  coming  of  the  Lord  is  His  presence  in  the  Word,  and  revelation,  n. 
3900,  4060. 

t  That  clouds,  in  the  Word,  signify  the  Word  in  (he  le.((er,  or  (he  seme  of  i(s 
leKer,  n.  4060,  4391,  5922,  6343,  6752,  8106,  8781,  9430,  10551, 10674. 

-^  That  glory,  in  the  Word,  signifies  divine  (ruth  such  as  is  in  heaven,  and  such 
as  is  in  (he  in(ernal  sense  of  (lie  W'oni,  n.  4S09, 5292,  5922.  8267, 6427, 9429, 10574. 

II  That  a  (rumpel  signifies  divine  tru(h  in  heaven,  and  revealed  from  heaven,  n 
SSlo,  6823,  8915 ;  the  same  is  signified  by  voice,  n.  6971,  9926. 


8,  CONCERNING    HEAVEN    A.ND    HELL. 


That  the  Lord  is  the  God  of  Heaven. 

2.  The  first  object  of  concern  must  be  to  know  Avho  is  the  God  of 
heaven,  since  all  other  things  depend  on  that  knowledge.  In  the 
universal  heaven  no  other  is  acknowledged  as  the  God  of  heaven 
but  the  Lord  alone  :  it  is  there  said,  as  He  Himself  taught,  that  He 
is  one  ivith  iJie  Pathcr ;  that  the  Father  is  in  Him,  and  He  in  the 
Father  ;  and  that  lohosoevcr  seeth  Him,  seeth  the  Father;  and  that 
everi/  thing  holij  proccedeth  from  Him,  John  x.  30,  38;  chap.  xiv. 
10,  11 ;  chap.  xvi.  13,  14,  15.  I  have  frequently  discoursed  with 
angels  on  this  subject,  and  they  constantly  said,  that  they  cannot 
in  heaven  distinguish  the  Divine  into  three,  inasmuch  as  they  know 
and  })erceivc  that  the  Divine  is  one,  and  that  it  is  one  in  the  Lord : 
they  said  also,  tliat  such  of  the  church  as  come  from  the  world,  and 
have  entertained  an  idea  of  three  Divine  beings,  cannot  be  admitted 
into  heaven,  inasmuch  as  their  thought  wanders  from  one  to  an- 
other, and  it  is  not  there  allowable  to  think  of  three  and  to  speak 
of  one*,  since  every  one  in  heaven  speaks  from  thought,  for  speech 
there  is  cogitative,  or  speaking  thought :  wherefore  they,  who,  in 
the  world,  have  distinguished  the  Divine  into  three,  and  have  con- 
ceived a  separate  idea  of  each  and  have  not  made  and  concentrated 
it  into  one  in  the  Lord,  cannot  be  received  ;  for  in  heaven  there  is 
given  a  communication  of  all  thoughts,  wherefore  if  any  one  should 
come  thither  thinking  of  three  and  confessing  one,  he  would  be  im- 
mediately discovered  and  rejected.  It  is  however  to  be  noted,  that 
all  they,  who  have  not  separated  truth  from  good,  or  faith  from 
love,  receive  in  the  other  life,  when  instructed,  the  heavenly  idea 
concerning  the  Lord,  viz.  that  He  is  the  God  of  the  universe ;  but 
it  is  otherwise  with  those  who  have  separated  faith  from  life,  that 
is,  who  have  not  lived  according  to  the  precepts  of  true  faith. 

3.  They  within  the  church  who  have  denied  the  Lord,  and  have 
acknowledged  only  the  Father,  and  have  confirmed  themselves  in 
such  a  faith,  are  out  of  heaven  ;  and  whereas  there  is  not  given  with 
them  any  influx  from  heaven,  where  the  Lord  alone  is  adored,  they 

*  That  christians  in  the  otlier  Iif«  are  exploreil,  as  to  tlie  idea  they  had  concern- 
ing one  God,  and  that  it  has  heen  discovered  liial  they  had  an  idea  of  three  Gods, 
n.  2329,  5256,  10736, 1073S,  10821.  That  a  Divine  Trine  [or  trinity]  in  the  Lord 
i?  acknowledged  in  hcavrn,  n.  14   15.  172«J,  2005,  5256,  OSOT: 


CONCEKMMl    HEAVEN    ANfi    IIEI.I..  0 

are  deprived  by  degrees  of  llic  lacidty  of  fliiiiking  what  is  truf  on 
any  subject  whutstiever,  and  at  It-nirtb  they  br«;onie  eitber  as  miitos, 
or  speuk  foolisldy,  and  wander  about,  lianoin<f  down  and  dangUnf; 
their  arms  as  if  tbey  wore  deprived  of  all  strength  in  the  joints,  lint 
they  who  have  denied  the  Divine  of  the  Lord,  and  have  acknowl- 
edged only  His  human,  Likr  tlu;  Socinians,  arc  in  like  manner  out 
of  heaven,  and  are  conveyed  forwards  a  little  towards  the  right,  and 
are  let  down  into  the  deep,  and  thus  are  separated  altogether  from 
the  rest  of  those  who  come  from  the  christian  world.  But  they  wlio 
profess  to  believe  in  an  invisible  Divine,  which  they  call  the  [Ens] 
of  the  universe,  from  which  all  things  existed,  and  reject  faith  in 
tJie  Lord,  have  found  by  experience  that  they  believe  in  no  God, 
because  an  invisible  Divine  is  to  them  like  nature  in  its  first  princi- 
ples, which  is  no  object  of  faith  and  love,  inasmuch  as  it  is  no  object 
of  thought*  :  these  have  their  lot  amongst  those  who  are  called  nat- 
urahsts.  The  case  is  otherwise  with  those  who  are  born  out  of  the 
church,  and  are  called  gentiles,  of  whom  more  will  be  said  in  the 
following  pages. 

4.  All  infants,  of  whom  a  third  part  of  heaven  consists,  are  initia- 
ted into  the  acknowledgment  and  faith  that  the  Lord  is  their  Fa- 
ther, and  afterwards  that  He  is  the  Lord  of  all  things,  thus  the 
God  of  heaven  and  earth.  That  infants  grow  up  in  the  heavens, 
and  are  perfected  by  knowledges,  even  to  angelic  intelhgence  and 
wisdom,  will  be  seen  in  what  follows. 

5.  That  the  Lord  is  the  God  of  heaven,  cannot  be  doubted  b\ 
those  who  are  of  the  church,  for  He  Himself  taught,  t/tat  a/l  things 
of  the  Father  are  Ifis,  Matt.  xi.  27;  John  xvi.  15;  chap.  xvii.  2; 
and  that  He  hath  all  power  in  heaven  and  in  earth.  Matt,  xxviii.  16: 
He  saith  in  heaven  and  in  earth,  since  He  who  rules  heaven  rules 
earth  also,  for  one  depends  on  the  other  t.  To  rule  heaven  and 
earth,  is  to  receive  from  Him  all  the  good  which  is  of  love,  and  all 
the  truth  which  is  of  faith,  thus  all  intelhgence  and  wisdom,  and 

*TI)at  a  Divine  not  perceptible  by  any  idea,  is  not  an  object  capable  of  being 
received  by  faith,  n.  4733,  5110,  5633,  6y82,  6996,  7004,  7211,  9267,  9359  9972' 
10067.  '  ' 

t  Thai  the  UHiversal  heaven  is  the  Lord's,  n.  2731,  7086.  That  He  has  power 
in  tbc  heavens  and  in  the  earths,  n.  I6O7, 10089, 10827.  That  since  the  Lord  rules 
heaven,  He  also  rules  all  things  which  thence  depend,  thus  ail  Ihin-s  in  the  world, 
>..  2026,2027,  4523,  4524.  That  the  Lord  alone  has  the  power  of  removing  the 
hells,  of  wuhboldins  from  evils,  and  of  keeping  in  good,  thn^  of  saving,  n.  1U019. 


10  UONCEllNIXn    HEAVEN    AND    IIELT.. 

thereby  all  happint^Bs  ;  in  fine,  eternal  life  :  this  also  tlie  Lord  taught 
when  he  said,  "  i/c  who  belicveth  on  the  Son,  hath  eternal  life;  but- 
he  icho  bdieveth  not  the  ^Son,  shall  not  see  life,''''  John  iii.  36 :  again  : 
"  /  am  the  Resurreetion  and  the  lAfe ;  he  that  believeth  on  Me,  though 
he  die,  shall  live ;  every  one  tcho  liveth  and  believeth  on  Me  shall  not 
die  cterjialli/,''  John  xi.  24,  '23  :  and  again :  "  /  am  the  tvay,  the 
truth  and  the  life,''''  John  xiv.  0. 

t).  There  were  some  spirits,  who,  Avhilst  they  lived  in  the  world, 
professed  to  believe  in  the  Father,  and  had  no  other  idea  concerning 
the  Lord  than  as  of  another  man,  and  hence  they  did  not  believe 
llini  to  lie  the  God  of  heaven;  wherefore  they  were  permitted  to 
wander  about,  and  to  enquire  wheresoever  they  pleased,  whether 
there  is  any  other  heaven  than  that  of  the  Lord :  they  continued 
their  enquiry  for  i^ome  days,  and  found  no  other.  They  were  of 
those  who  place  the  happiness  of  heaven  in  glory  and  in  dominion, 
?ind  because  they  could  not  obtain  what  they  desired,  and  were  told 
that  heaven  does  not  consist  in  such  things,  they  were  indignant, 
rind  wished  to  have  a  heaven  in  which  they  could  domineer  over 
'jtht>rs,  and  enjoy  the  glory  of  high  station  as  in  the  world. 


That  the  Divine  of  the  Lord  makes  Heaven. 

T.  The  angels  taken  collectively  are  called  heaven,  because  they 
t'onstitute  it ;  nevertheless  it  is  the  Divine  proceeding  from  the 
Lord,  which  flows-in  with  the  angels,  and  is  received  by  them, 
which  makes  heaven  in  general  and  in  particular.  The  Divine 
proceeding  from  the  Lord  is  the  good  of  love  and  thetnith  of  faith ; 
in  proportion  therefore  as  they  receive  what  is  good  and  true  from 
t)ie  Lord,  in  the  same  proportion  they  arc  angels,  and  in  the  same 
proportion  they  are  heaven. 

8.  Every  one  in  the  heavens  knows  and  beheves,  yea,  perceives, 
t'lnt  I>e  willeth  and  doeth  nothing  of  good  from  himself,  and  that 
he  tliiidceth  and  believeth  noihing  of  truth  from  himself,  but  from 
the  Divine,  thus  from  the  Lord,  and  that  the  good  and  truth  which 
are  from  himself  are  not  good  and  truth,  because  there  is  no  life  in 
•Jiem  from  the  Divine.  The  angels  of  the  inmost  heaven  also  clear- 
ly perceive  and  are  sensible  of  the  influx,  and  so  far  as  they  receive 
?f   so  far  they  seem  Xtt  theiiiselvcp  to  be  in  heaven,  because  so  far  in 


cwNti'.nMNt.  iir.Avr;.\    \nk  ui.m. 


11 


love  und  in  tHitli,  and  si>  fnr  in  x\w  liiilil  of  intelligence  nnd  wisdom, 
and  in  celestial  joy  tlienro  :  iniisiniicli  as  all  those  piorccd  from  tli«». 
Divine  of  the  Lord,  nnd  the  aiijcjels  possess  heaven  in  them,  it  is  ev- 
ident that  the  Divine  of  the  Lord  makes  heaven,  and  not  the  angels 
from  any  tliinj]:  properly  their  own*.  Hence  it  is  that  heaven,  in 
the  Word,  is  called  the  habitation  of  the  Lord,  nnd  His  throne  ;  and 
that  its  inhabitants  are  said  to  be  in  the  Lordt.  IJnt  how  the  Di- 
vine proceeds  from  the  Lord,  and  fills  heaven,  will  be  shown  in 
what  follows. 

9.  The  aniielF,  from  their  wisdom,  «ro  still  further,  and  say,  not  on- 
ly that  every  thine  ff<>'»d  and  true  is  from  the  Lord,  but  likewise  the 
all  of  life,  which  they  conlirm  by  this  consideration,  vi/,.  that  noth- 
injj  can  exist  from  itself,  but  from  what  is  prior  to  itself',  thus  that  nil 
thinffs  exist  from  a  First,  which  they  call  the  very  esse  of  the  life  of 
all  thinofs,  and  that  in  like  manner  they  subsist,  since  to  subsist  is 
perpetually  to  exist,  and  that  what  is  not  continually  kept  in  con- 
nexion with  the  First  by  intermediates,  instantly  decays,  and  is  al 
together  dissipated.  They  eay  moreover,  that  there  is  only  one 
single  fountain  of  life,  ;iiid  that  the  life  of  man  is  a  stream  thence 
derived,  which  would  instantly  cease  to  flow,  if  it  did  not  subsist 
continually  from  its  fountain.  They  further  insist,  that  from  that 
one  single  fountain  of  life,  which  is  the  Lord,  nothing  proceeds  but 
divine  good  and  divine  truth,  and  that  these  affect  every  one  ac- 
cording to  reception;  thus  that  those  who  receive  them  in  faith  and 
life  have  heaven  in  them,  but  that  those  who  reject  them  or  suffo- 
cate them  turn  them  into  hell,  isince  in  such  case  they  turn  good 
into  evil,  and  what  is  true  into  what  is  false,  thus  life  into  death. 
That  the  all  of  life  is  from  the  Lord,  they  also  confirm  by  this  con- 
sideration, that  all  things  in  the  universe  have  reference  to  good 
and  truth;  the  life  of  the  will  of  man,  which  is  the  life  of  liis  love. 

*  That  the  angels  of  licnvcn  acknowledge  all  good  to  be  from  the  Lord,  and  no, 
thing  from  Ibemselves;  and  that  the  Lord  dwells  with  tbeni  in  wiiat  is  His  own, 
nnd  not  in  their  propriuin,  n.  9338,  101'2u,  10151,  10157.  That  iherefoip,  in  ti.e 
Word,  by  angels  is  meant  something  of  the  Lord,  n.  19:J5, 1S21,  3039,  40S5,  8192, 
10528.  And  tliat  on  this  account  ihe  angels  are  called  gods,  from  the  rece[)lion  vt 
what  is  divine  from  the  Lord,  n.  •J;!95,  4-102,  7268,  7673,  8301,  S192.  Thai  from 
the  Lord  also  is  every  thing  good  which  is  good,  nnd  every  thing  Irne  wliiih«ii 
true, consequently  all  peace,  love,  tharity,  and  faith,  n.  16M,  2oI0,  2751,  2S!>:I. 
•2883,  2891,  2892,  2904.     And  alt  wisdom  and  intelligence,  n.  109,  1 12.  121,  12.| 

i  That  Ibev  who  are  in  h<  .ven  are  said  to  be  In  the  Lord,  n  'UTiiZ,  ."t)3S 


l.-i  CON(  KliMxNU    llEAVKN    AND    HF.LI,. 

to  jijood,  and  the  life  of  the  understanding  of  man,  which  is  the  life 
of  liis  faith,  to  truth;  v.hrrcfon;  .since  every  thinjr  good  and  true 
comes  from  above,  it  follows  that  the  all  of  life  is  likewise  from  the 
same  source.  Inasmuch  as  the  angels  thus  believe,  therefore  they 
refuse  all  thanks  on  account  of  the  good  which  tliey  do,  and  are  in- 
dignant and  withdraw  themselves  if  any  one  attributes  good  to  them. 
They  wonder  how  any  one  can  believe  that  he  is  wise  from  himself, 
and  that  he  doeth  good  from  hiniself,  for  they  do  not  call  this  good, 
to  do  good  for  the  sake  of  self,  because  it  is  done  from  self;  but  to 
do  good  for  the  sake  of  good,  this  they  call  good  from  the  Divine, 
and  say  that  this  good  is  Mhat  makes  heaven,  because  this  good  is 
the  Lord  *. 

10.  The  spirits  who,  during  their  abode  in  the  world,  have  con- 
lirmed  themselves  in  the  belief,  that  the  good  which  they  do  and  the 
truth  which  they  believe  arc  from  themselves,  or  appropriated  to 
them  as  their  own,  (in  which  belief  all  those  are  who  place  merit  in 
their  good  actions,  and  claim  justice  to  themselves,)  are  not  receiv- 
ed into  heaven,  being  shunned  by  the  angels,  who  regard  them  as 
stupid  and  as  thievses ;  as  stupid,  liecause  they  continually  have  re- 
spect to  themselves,  and  not  to  the  Divine,  and  as  thieves,  because 
they  rob  the  Lord  of  what  is  His.  These  are  opposed  to  the  faith 
of  heaven,  viz.  that  the  Divine  of  the  Lord  received  by  the  angels 
makes  heaven. 

IL  That  they  who  arc  in  heaven  and  in  the  church  are  in  the 
Lord,  and  the  Lord  in  them,  the  Lord  also  teaches  where  He  says, 
"  Abide  in  Mi',  and  I  in  you  ;  as  the  branch  cannot  bear  fruit  of  itself 
unless  it  abide  in  the  vine,  so  neither  can  ye  unless  ye  abide  in  Me  :  I 
am  the  inne,  ye  the  branches;  he  who  abideth  in  Me,  and  I  in  him,  the 
same  bringeth  forth  much  fruit ;  because  without  Me  ye  cannot  do  any 
thing,''''  John  xv.  4  to  7. 

r2.  From  these  considerations  it  may  now  be  manifest,  that  the 
Lord  dwells  in  His  0^vn  wiih  the  angels  of  heaven,  and  thus  that 
the  Lord  is  the  All  in  All  of  heavcji ;  and  this  by  reason  that  good 
from  the  Lord  is  the  Lord  with  the  angels,  for  what  is  from  Him  ie 
Him  ;  consequently  that  good  from  the  Lord  is  heaven  to  the  an- 
gels, and  not  any  thins  proper  ^<'  themselves. 

•  That  good  from   ihe  Lord  hns  I  he  J.ord  inwrvrdly  in  itself,  but  not  good  from 
the  proprium,  a.  1S02,  oDSl,  64TS. 


t«NCERMNO   HRAVEN    AND   HKLL>  1.1 


That  thh  Divint,  of  thk  Lord  is  Hr.Avr.N  is   I.ovf,   to  Hnf^ 

AND    ClIAUlTY    TOWARDS    TIIU    NkIGIIUOIR. 

13.  Tlic  Divine  procccdinj;  from  the  Lord  is  ralloil  in  licavcn  di- 
vine truth,  for  a  reason  of  which  we  shall  speak  in  the  following; 
passes.  Tliis  divine  truth  flows-in  into  JicavfMi  from  the  Lord  from 
His  divine  love.  Divine  love  and  divine  truth  thence  derived  arc 
comparatively  like  the  fire  of  the  sun  and  the  light  thence  proceed- 
ing^ in  the  world;  love  heing  as  the  fire  of  the  sun,  and  the  truth 
thence  proceeding  as  light  from  the  sun  :  by  correspondence  also 
fire  signifies  love,  and  light  the  truth  thence  proceeding*.  Hence 
it  may  he  manifest  what  is  the  quality  of  the  divine  truth  proceed- 
ing from  the  divine  love  of  the  Lord,  that  in  its  essence  it  is  divine 
good  conjoined  to  divine  truth,  and  because  it  is  conjoined,  it  vivi- 
fies nil  things  of  heaven,  as  the  heat  of  the  sun  conjoined  to  the 
light  in  the  world  fructifies  all  things  of  the  earth,  as  is  the  case  in 
the  time  of  spring  and  summer:  it  is  otherwise  when  heat  is  not 
conjoined  to  light,  thus  when  light  is  cold,  in  Avhich  case  all  things 
■are  torpid,  and  lie  lifeless.  That  divine  good,  which  is  compared 
to  heat,  is  the  good  of  love  ap])ertaining  to  the  angels,  and  the  di- 
vine truth,  wliich  is  compared  to  light,  is  that  by  which  and  from 
which  is  the  good  of  love. 

14.  The  reason  why  the  Divine  in  heaven,  which  makes  heaven, 
is  love,  is,  because  love  is  spiritual  conjunctioii,  conjoining  angels 
with  the  Lord,  and  conjoining  them  with  each  other ;  and  so  con- 
joining them,  that  they  are  all  as  one  in  the  Lord's  sight.  More- 
over, love  is  the  very  esse  of  life  with  every  one;  wherefore  from  it 
an  angel  has  life,  and  also  every  man  has  life  :  that  from  love  is  the 
inmost  vital  principle  of  man,  must  be  obvious  to  every  considerate 
person ;  for  from  its  presence  he  grows  warm,  from  its  absence  he 
grows  cold,  and  from  privation  of  it  he  dies.t     But  it  ii  to  be  noted ^ 

•  Thai  fire,  in  the  Word,  sitinifies  love  in  each  sense,  n.  934,  4906,  5215.  That 
'(acred  and  celestial  fire  signifies  divine  love,  anil  every  aftcclion  whicli  is  of  that 
love,n.  934,  tiol4,  t5S;i2.  That  tlie  light  Ihcnce  derived  signifies  truth  proceeding 
from  the  good  of  love,  and  light  in  henveii  the  divine  truth,  n.  339.3,  34S5,  3636' 
3(143,  391»3,  4302,  4413,  4415,  954S,  966-1. 

f  Thnl  love  is  the  fire  of  life,  and  iha'  life  itself  is  u.;luQlly  lUence  derived,  n 
•JW^,  .'ii^>71.f>032,6314. 


14  e^NCEllNING    HEAVEN    AN»    HELL. 

thai  tlic  quality  of  everj  one's  life  is  such  as  the  quality  of  hisloTe 
rs. 

15.  There  are  in  heaven  two  distinct  loves,  loVe  to  the  Lord  and 
lore  towards  the  neighbour :  in  the  inmost  or  third  heaven  is  love 
to  the  Lord,  and  in  the  second  or  middle  heaven  is  lov«  towards  the 
neighbour  :  each  proceeds  from  the  Lord,  and  each  makes  heaven. 
In  what  manner  these  two  loves  are  distinguished,  and  in  what 
manner  they  arc  conjoined,  appears  in  heaven  in  clear  light,  but 
Muly  obscurely  in  the  world.  In  heaven,  by  loving  the  Lord  is  not 
meant  to  love  Him  as  to  person,  but  to  love  the  good  which  is  from 
Him,  and  to  love  good  is  to  will  and  to  do  good  from  love  ;  and  by 
loving  the  neighbour  is  not  meant  to  love  an  associate  as  to  person, 
but  to  love  truth  which  is  from  the  Word,  and  to  love  truth  is  to 
will  and  to  do  it :  hence  it  is  evident,  that  those  two  loves  are  dis- 
tinguished like  good  and  truth,  and  that  they  are  conjoined  like  good 
with  truth.*  \^\\t  these  things  are  of  diilicult  apprehension  with 
the  man  who  is  unacquainted  with  the  nature  of  love  and  of  good» 
and  with  what  is  meant  by  neighbour.! 

16.  I  have  discoursed  occasionally  with  angels  on  this  subject, 
who  expressed  chcir  wonder  that  men  of  the  church  do  not  knoAV, 
tliat  to  love  the  Lord  and  to  love  the  neighbour  is  to  love  good  and 
truth,  and  by  w  illing  to  do  them  f  when  yet  they  may  know,  that 
every  one  testifies  love  by  willing  and  doing  what  another  wills,  and 
that  thus  he  is  loved  in  return,  and  conjunction  is  effected,  and  not 
by  loving  another  and  still  not  doing  his  will,  which  in  itself  is  not 
to  love.  They  may  also  know,  that  the  good  proceeding  from  the 
Lord  is  a  likeness  of  Ilim,  inasmuch  as  He  is  in  it,  and  that  they 
become  likenesses  of  Him,  and  are  conjoined  to  Him,  who  make 
good  and  truth  their  hfe,  by  .willing  and  doing  them:  to  will  also  is 
to  love  to  do.  That  this  is  the  case,  llie  Lord  also  teaches  in  the 
Word,  where  He  says,  "  lie  (hat  hath  My  precepts  and  docth  them, 

"Tbnl  tolove  tht;  l>oi(l  and  tlie  npi;;lihoiir  is  to  live  according  to  (lie  Lord*» 
precepts,  n.  101-J3,  10153,  10310,  105TH,  lOOlS. 

t  That  to  lore  the  neighbour  is  not  to  love  the  person,  but  to  love  that  wiiich 
appertaiiit  to  him,  hiiiI  which  constitnlis  him,  thus  troth  and  good,  n.  502.3,  10.336. 
That  they  who  love  the  person,  itiid  not  w  hat  a[)pertains  to  another,  and  constitutes 
him,  love  idike  what  is  evil  and  what  is  good,  n.  3820.  That  charity  consis'.s  in 
willinf;  tiiiths  and  in  being aOecled  by  truths  for  tlie  sake  of  truths,  n.  3870,  3877. 
'that  rliarily  tovvanls  the  neighbour  is  to  do  what  is  good,  just  and  right  in  every 
^vork  anil  in  cvciy  en>)>loyuuiit,  ii.Hl20,  8121,  Hl;.'2 


CONCSRNINO    UCAVKN    ANU    MEI.-^.  l'» 

h?  it  is  who  lovrth  Mt\  amf  I  trill  lorr  him,  and  make  my  ahndr  ivith 
him,'^  John  xiv.  »1,  '2;{ :  niul  njjuin  :  ''  If  i/c  do  My  commandments, 
ye  shall  abide  in  My  love,"  Jolin  xv.  10,  \'2. 

17.  That  the  Divine  [»roceedin<f  from  the  Lord,  which  airrrt<;  the 
angels,  and  makes  lieaven,  is  love,  is  testified  bv  all  experience  in 
heaven  ;  for  till  its  inhabitants  are  forms  of  love  and  charity,  a])- 
pearine^  in  ineftal)Ie  beanty,  whilst  love  beams  forth  from  then- 
countenances,  from  their  discourse,  and  from  singular  the  tliiiirrs  of 
their  life.*  Moreover,  there  are  spiritual  spheres  of  life,  uliicb 
proceed  I'rom  every  anirtd  and  from  every  spirit,  and  cncom])ass 
them,  by  which  they  are  occasionally  known,  at  a  considerable  dis- 
tance, in  regard  to  their  quality  as  to  the  affections  which  are  of 
leve.  For  those  spheres  flow  forth  from  the  life  of  the  aflection. 
and  thence  of  the  thought  of  every  one,  or  from  the  hfe  of  his  love 
and  of  his  faith  thence  derived:  the  spheres  going  forth  from  the 
angels  are  so  full  of  love,  as  to  aftect  the  inmost  of  the  life  of  those 
with  whom  they  are  :  they  have  sometimes  b6en  perceived  by  nie, 
and  have  thus  aftected  me.t  That  love  is  that  from  which  the.  an- 
gels have  their  life,  is  manifest  also  from  this  consideration,  that 
every  one  in  the  other  life  turns  himself  according  to  his  love  :  they 
who  are  in  love  to  the  Lord  and  in  love  towards  tl)e  neighbour, 
turn  themselves  constantly  to  the  Lord;  but  they  who  are  in  the 
love  of  .self,  turn  themselves  constantly  backwards  from  the  Lord : 
this  is  the  case  in  every  direction  of  the  body,  for  in  the  other  life 
spaces  are  according  to  the  states  of  their  interiors,  and  in  like 
manner  the  quarters,  which  are  not  there  determined  as  in  the 
world,  but  are  determined  according  to  the  direction  of  their  faces. 
rS'evertheless  it  is  not  the  angels  who  turn  themselves  to  the  Lord, 
but  the  Lord  who  turns  tluKse  to  Himself  who  love  to  do  the  things 
which  are  from  llim.|     But  more  will  be  said  on  this  subject  iu 

'  '  That  tbe  angels  are  forms  of  love  and  charity,  n.  3S04, 4735,  4797, 4985,  5199, 
eo30,  9879,  10177. 

1  That  a  spiritual  sphere,  wliich  is  a  sphere  of  life,  flows  forth  and  diftusns  itself 
from  every  man,  spirit  and  angel,  and  encompasses  theiu,  n.  4-4G-1,  5179,  7154,. 
8G.30.  That  it  flows  fortli  from  the  life  of  llieir  aflection  and  of  the  thought  thence 
derived,  n.  24S9,  4464,  620G. 

X  That  spirits  and  angels  turn  themselves  constantly  to  their  loves,  and  they  wlio 
are  io  liie  heavens  constantly  to  the  Lord,  n.  10130,  10189,  104'20,  10702.  That 
the  quarters  in  tlic  other  life  are  to  every  one  according  to  the  aspect  of  the  fure, 
i\nd  are  thence  determined,  otherwise  than  in  the  world,  n.  10130,  10169,  10-I-20. 
1070'2. 


16  CONCERNING  HEAVEN  AND  HEIL. 

the  following  pages,  where  the  quarters  in  the  other  life  will  be 
treated  of. 

18.  The  reason  why  the  Divine  of  the  Lord  in  heaven  is  love,  is, 
because  love  is  the  receptacle  of  all  things  of  heaven,  which  are 
peace,  intelhgence,  wisdom,  and  happiness :  for  love  receives  all 
and  singular  the  things  which  are  in  agreement  with  itself;  it  de- 
sires them,  enquires  after  them,  imbues  them  as  of  its  own  accord, 
since  it  is  willing  to  be  continually  enriched  and  perfected  by  them.* 
This  also  is  known  to  man,  since  the  love  in  which  he  is  as  it  were 
inspects  and  draws  from  the  things  of  his  memory  all  things  which 
are  in  agreement  with  it,  and  collects  them  together,  and  arranges 
them  in  itself  and  under  itself,  in  itself  that  they  may  be  its  own, 
and  under  itself  that  they  may  be  subservient  to  itself;  but  all  other 
things,  which  are  not  in  agreement,  it  rejects  and  exterminates. 
That  there  is  in  love  every  faculty  of  receiving  truth  suitable  to  it- 
self, and  a  desire  of  conjoining  them  lo  itself,  is  manifest  also  from 
those  who  are  raised  up  into  heaven,  who,  although  they  have  been 
simple  in  the  world,  still  come  into  angelic  wisdom,  and  into  the 
happinesses  of  heaven,  when  amongst  the  angels  :  the  reason  is,  be- 
cause they  have  loved  good  and  truth  for  the  sake  of  good  and 
truth,  and  have  implanted  them  in  their  lives,  and  thereby  have  be- 
come faculties  of  receiving  heaven  with  all  its  incftable  things. 
But  they  who  are  in  the  love  of  self  and  the  world,  are  in  no  faculty 
of  receiving  those  things,  but  hold  them  in  aversion,  reject  them, 
and  flee  away  at  their  first  touch  and  influx,  and  associate  them- 
selves with  those  in  hell  who  are  in  similar  loves  to  their  own. 
There  were  certain  spirits  who  doubted  whether  such  things  were 
in  heavenly  love,  and  they  desired  to  know  whethei"  it  was  so, 
wherefore  they  were  let  into  a  state  of  heavenly  love,  all  opposing 
things  being  in  the  mean  time  removed,  and  they  were  brought  for- 
ward a  considerable  space  towards  the  angelic  heaven,  and  thence 
they  told  me,  that  they  perceived  an  interior  happiness  that  they 
could  not  express  in  words,  lamenting  greatly  that  they  must  return 
into  their  former  state.  Others  were  also  elevated  into  heaven,  and 
in  proportion  to  their  more  interior  or  higher  elevation,  they  enter- 
ed into  intelligence  and  wisdom,  so  as  to  be  able  to  perceive  things 

*Tbaf  innumerable  things  are  in  love,  and  that  love  receives  lo  itself  all  (brnf: 
which  are  in  agreement,  n.  2500,  2572,  3078,  3189,.  6323,  7490..  7750 


CONCERNINU    UEAVLX    ANi)    HLI.L.  17 

which  before  wore  incomprcherii^ihlt'  to  thrm.  llrnco  it  is  mrinilVst 
that  lovf  proceeding  from  the  Lord  is  the  rrceptai-lc  of  heaven,  and 
of  all  things  there. 

19.  That  love  to  the  Lord  and  neighhonrly  love  c(»n)jMehend  in 
them  all  truths  divine,  may  be  manifest  from  what  the  liord  Him- 
self spoke  concerning  those  two  loves  where  He  says,  '■'■Tliou  shult 
love  the  Lord  t /it/  God  from  tluj  whole  heart  and  from  thy  irhntc  soul; 
this  is  the  greatest  and  first  precept ;  the  second,  which  is  like  unto  it, 
is,  thou  shalt  love  thy  neighbour  as  thyself:  from  these  tiro  precepts 
hang  the  law  and  the  prophets,''  Matt.  xxii.  37,  3;-^,  39,  40:  the  lu\r 
and  the  prophets  are  the  whole  Word,  thus  all  truth  divine. 


That  Heaven  is  distinguished  into  two  Kingdoms. 

'20.  Inasmuch  as  in  heaven  there  are  inlinite  varieties,  and  one 
society  is  not  altogether  hke  another,  por  indeed  one  angel  like  an- 
other,* therefore  heaven  is  distinguished  into  general,  specific,  and 
particular :  in  general  it  is  distinguished  into  two  kingdoms ;  sjje- 
cifically  into  three  heavens ;  and  in  particular  into  innumerable 
societies  :  we  shall  speak  of  each  in  the  following  pages.  They  are 
called  kingdoms,  because  heaven  is  called  the  kingdom  of  God. 

21.  There  are  angels  who  more  and  less  interiorly  receive  the 
Divine  i)roceeding  from  the  Lord ;  they  who  receive  it  more  interi- 
orly are  called  celestial  angels,  but  they  who  receive  it  less  interior- 
ly are  called  spiritual  angels ;  hence  heaven  is  distinguished  into 
two  kingdoms,  one  of  which  is  called  the  Celestial  Kingdom,  the 
Other  the  Spiritual  KiNCDOM.t 

"  That  there  is  an  infinite  variety,  and  in  no  case  is  any  one  thing  the  surae  willi 
another,  n,  723tf,  9002.  Tiiat  there  is  also  an  infinite  variety  in  the  heavens,  n. 
(>64,  690,  3744,5598,7236.  That  the  variities  in  ihc  lieavens  are  varieties  of 
good,  n.  3744,  4005,  7236,  7833,  7836,  9002.  That  by  it  all  the  societies  in  the 
heavens,  and  every  angel  in  a  society,  arc  distinct  from  each  other,  n.  690,  3241, 
3519,  3804,  3986,  4067,  4149,  4263,  7236,  7833,  7836.  But  lliat  still  all  make  one 
by  love  from  the  Lord,  n.  457,  3986. 

t  That  heaven  in  the  whole  i-.  ditingui.shed  into  two  kingdoms,  the  celestial 
kingdom,  and  the  spiritual  kingdom,  n.  3887  4138.  That  the  nngels  of  the  ce- 
lestial kingdon*  receive  the  Divine  of  (he  Lord  in  the  will,  thus  more  interiorly 
than  the  spiritual  anjels,  who  receive  it  in  the  intellectual  part,  i\.  5113,  6367, 
•521;  9935,  999*,  10124 


IS  CO.XtEnMiVW    UEAVE\    AND    HELI,. 

iJ2.  Tlio  aniiois  who  constitute  the  celestial  kingdom,  inasmuch 
as  they  receive  the  Divine  of  the  Lonl  more  interiorly,  are  called 
interior  and  also  superior  angels  ;  and  hence  also  the  heavens  which 
they  constitute  are  called  interior  and  superior  heavens.*  The 
reason  why  they  are  called  superior  and  inferior  is,  hecause  in- 
teriors and  exteriors  are  po  called. t 

23.  The  love  in  wliich  they  are  who  are  in  the  celestial  kingdom, 
is  called  celestial  love ;  and  the  love  in  which  they  arc  who  arc  iu 
the  spiritual  kingdom,  is  called  spiritual  love :  celestial  love  is  love 
to  the  Lord,  and  spiritual  love  is  charity  towards  the  iieighhour. 
And  w-hereas  all  good  is  of  love,  for  what  any  one  loves,  this  is  to 
him  good,  therefore  also  the  good  of  one  kingdom  is  called  celestial, 
and  the  good  of  tlie  other  spiritual.  Ilencc  it  is  evident  in  what 
respect  those  two  kingdoms  are  distinct,  viz.  that  they  are  distin- 
guished like  the  goocT  of  love  to  the  Lord  and  the  good  of  charity  to- 
wards the  neighbour  4  and  whereas  the  former  good  is  a  more  in- 
terior good,  and  tlie  former  love  is  a  more  interior  love,  therefore 
the  celes^tial  angels  are  more  interior  angels,  and  are  called  superior. 

24.  The  celestial  kingdom  is  also  called  the  priestly  kingdom  of 
the  Lord,  and  in  the  Word  His  habitation,  syid  the  spiritual  king- 
dom is  called  His  regal  kingdom,  and  in  the  Word  His  throne: 
from  the  Divine-celestial  also  the  Lord  in  the  world  was  called 
Jesus,  and  from  the  Divine-spiritual,  Christ. 

25.  The  angels  in  the  celestial  kingdom  of  the  Lord,  greatly  ex- 
cel in  wi-^dom  and  glory  the  angels  who  are  in  the  spiritual  kingdom, 
by  reason  of  their  more  interior  reception  of  the  Divine  of  the  Lord, 
Ix'ing  in  love  to  Him,  and  hence  being  nearer  and  more  closely 
fonjoined  to  Him.§  The  reason  why  the  former  angels  are  of 
such  aqnaiity,  is,  because  they  have  received  and  do  receive  divine 
truths  immediately  in  the  life,  and  not,  as  the  spiritual,  in  previous 

*  That  the  heavens,  which  coiislltiite  the  celestialkingdom, are  called  superior, 
fint  tliose  wliich  consliliile  the  spiritual  kingdom,  are  called  inferior,  n.  10068. 

t  That  interior  thing*  are  ex|)icsspd  hy  superior,  attd  that  superior  things  signify 
inlerior,  n.  214S,  3084,  4o<»y,  5140,  8325. 

*  That  the  good  of  ihc  celestial  kingdoni  is  the  good  of  love  to  the  Lord,  and 
lheg:'iod  of  the  spiritual  kingdom  is  the  good  of  charity  towards  the  neighbour,  n. 
.V>91,  04:55,  9408, 9080,  9GS3, 9780. 

§  That  the  celestial  angels  are  immensely  wiser  than  the  spiritual  angels,  n 
2718,  0995.  What  is  Ihc  dislinction  between  the  celestial  augel.'  and  the  spiritual 
angels,  n.  20S8,  ;6G!».  2T0.S.  21 15,  3235,  3240,  4TS8,  7068,  t\2l,  U277,  10295. 


CrtNCF.KMXG    Ut.V.  r.N    \M>    lll.lA..  W 

iiicniory  and  thou E^lit ;  Mlirrcforo  tlicy  have  tiiosc  tVinlis  iiiscril)r«t 
on  their  hearts,  porceiviiitj  thciii  and  ns  it  were  .'<ociiijr  th«iii  in 
fhemsclve?,  nor  do  they  at  any  time  reason  eonrernin;^  them  wheth- 
er it  be  so  or  not  so:*  they  are  Hko  those  described  in  Jcr«miali, 
''I  will  put  Mif  law  in  their  mind,  and  tcritc  it  on  their  heart :  the  if 
^hall  not  teach  any  more  every  one  his  friend,  and  every  one  his  broth- 
er, sayinff,  li-noir  ye  Jehovah  ;  titry  s/udl  hnow  Mr  frnni  the  least  of 
them  iinio  the  i^rcdfest  of  thcm,^'  \.\xi.  33,  31 :  and  they  are  called 
in  Isaiah  "  The  taught  of  Jehovah,''''  hv.  13:  that  they  who  are 
taught  of  Jehovali  are  tliey  who  are  tauijjht  ot"  the  Lord,  tlit;  Lord 
Himself  teaches  in  John,  cha|).  \i.  4.>,  4(3. 

26.  It  was  said  that  they  j)ossess  wisdom  and  jjiory  above  thtf 
rest,  because  they  have  received  and  do  receive  divine  truths  innue- 
diately  in  the  life,  for  as  sooji  as  they  hear  them  they  also  will  and 
do  them,  neither  do  they  store  them  up  in  the  memory,  and  after- 
wards think  whether  it  be  so.  They  who  are  such,  know  instantly 
by  Lntlux  from  the  Lord,  wliethcr  the  truth  which  they  hear  be  truth, 
for  the  Lord  flows-in  immediately  into  the  will  of  man,  and  medi- 
ately through  tl)e  will  into  his  thinking  faculty  ;  or,  what  is  the 
same  thing',  the  Lord  llows-in  innnediately  into  good,  and  mediate- 
ly through  good  into  truth  ;t  for  that  is  called  good  which  is  of  the 
will  and  thence  of  the  work,  but  that  is  called  truth  \Ahich  is  of  the 
memory  and  thence  of  the  thought.  All  truth  likewise  is  turned 
into  good,  and  implanted  in  the  love,  as  soou  as  it  enters  the  will; 
but  so  long  as  truth  is  in  the  memory  and  thence  in  the  thought,  it 
doth  not  become  good,  nor  doth  it  hve,  neither  is  it  appropriated  t« 
man,  inasmuch  as  man  is  man  from  will  and  thence  from  under- 
standing, and  not  from  understanding  separate  from  will.i 

*  Tlint  the  celestial  angeis  do  not  reason  concerning  the  truths  of  faith,  liccftitse 
they  perceive  (hem  in  themselves,  but  that  tlie  spiritual  angels  reason  concerninc 
them  whether  it  be  so  or  not  so,  n.  ii02,  3:}",  5t>7,  COT,  7S4,  1 1'21,  I'jST,  i;{i»S,  I'JlS*, 
324fi,  4'148,  7680,  7877,  8780,^277,  10786. 

t  That  the  Lord's  inflnx  is  into  good,  and  by  good  into  trutli,  and  not  viu  versa, 
thus  into  the  will,  and  by  it  into  the  understanding,  and  not  cice  versa,  n.  6482, 
6ft49,  «>027,  8685,  8701, 10153. 

{  That  the  will  of  man  is  the  very  esse  of  his  life,  and  that  it  is  tlic  receptacle  of 
the  good  of  love.  Bad  that  the  understanding  is  the  exisltre  of  life  thence,  and  that 
it  is  the  receptacle  of  the  truth  and  good  of  faith,  n.  3619,  5002,9282.  Thus  tii.ii 
the  life  of  the  will  is  the  principal  life  of  man,  and  that  tlie  lifu  of  llie  undfrblaudin;; 
proceeds  thence,  n.  5«5,  5yu,  3oU>,  7342,  bSisS:  li2£5,   lirUTO.   1'JlUii    lOliu    Thai 


20  CONCEUMNci    HEAVKN    aSU    HJILL. 

27.  Such  being  the  distinction  between  the  angels  of  the  Celes* 
tial  kiugdoiu  and  the  angelsof  the  spiritual  kingdom,  therefore  they 
arc  not  together,  nor  do  they  hold  consort  with  each  other,  having 
communication  only  by  intermediate  angelic  societies,which  are  call- 
ed celestial-si)iritual.  Through  those  societies  the  celestial  kingdom 
flows-in  into  the  spiritual  ;*  and  hence  it  comes  to  pass,  that  al- 
though heaven  is  divided  into  two  kingdoms,  they  still  make  one, 
the  Lord  always  providing  such  intermediate  angels,  by  whom  is 
communication  and  conjunction. 

28.  Since  the  atvgels  both  of  one  and  the  other  kingdom  are  much 
treated  of  in  the  following  pages,  tlierefore  it  is  needless  here  to  be 
more  particular  on  the  subject. 


That  there  are  Three  Heavens. 

29.  There  are  three  heavens,  and  they  arc  most  distinct  from 
each  other,  viz.  the  inmost  or  third,  the  middle  or  second,  and  the 
ultimate  or  first ;  and  they  follow  in  order,  and  subsist  amongst 
themselves,  as  the  supreme  part  of  man  which  is  called  the  head, 
his  middle  part  which  is  the  body,  and  the  ultimate  part  which  is 
the  feet ;  and  like  the  highest  part  of  a  house,  its  middle  part,  and 
its  lowest.  In  such  order  also  is  the  Divine  which  proceeds  and  de-* 
iScends  from  the  Lord:  hence,  from  the  necessity  of  order,  heaven 
is  tripartite. 

30.  The  interiors  of  man,  wliich  are  of  his  mind  [mens]  and  of 
his  mind  [animiisl,  are  also  in  a  like  order,  consisting  of  an  inmost, 
a  middle,  and  an  ultimate  :  for  at  the  creation  of  man,  all  things  of 

those  things  becomn  things  of  life,  and  are  appropriated  to  man.  which  are  Tt- 
ceived  by  the  will,  n.  cJKil,  MS6, 91^93.  That  man  is  man  from  will  and  under- 
standing thence,  n.  891 1,  9069, 9071 ,  10076. 10109, 101 10.  Every  one  also  is  loved 
and  valued  by  others,  who  wills  well  and  understands  well,  and  is  rejected  anil 
held  in  light  Ci^timation  who  understands  well,  and  does  not  will  accordingly,  n. 
8911.  10076.  That  mnn  also  after  death  remains  as  his  will  is,  and  his  understand- 
ing thence  derived,  and  that  the  things  of  the  understanding,  which  are  not  at  the 
same  time  become  things  of  the  will,  vanish,  because  they  are  not  io  the  man,  n 
W69,  9071,  92S2,  93S6,  101. '33. 

•That  between  the  two  kingdoms  there  is  communication  and  conjunction  by 
aii!!;elic  societies,  wUich  are  Cidled  celestinl -spiritual,  n.  4047,  fi43r>,  6787,8881. 
<V>ti(;erning  the  inlluT  of  the  Lord  t!)roiij,'ii  ihc  celeslial  kingdom  iiito  ttie  .spiritual} 
n.  3969,6360. 


CONCERMNU    UKAVKN    A.\U    niXI,.  21 

(Ininc  r>r(l«T  wtTc  collated  into  liiiii,  so  that  he  was  made  divine  or- 
(lor  ill  ronii,  and  thence  a  heaven  in  the  least  efliiry.*  Therefore 
also  a  man  comnuinieate.s  with  tht;  lieaveiis  as  to  his  interiors,  and 
likewise  comes  amongst  angels  aiter  death  ;  amongst  the  angels  of 
the  inmost  heaven,  or  of  the  middle,  or  ol"  th('  ultimate,  according 
to  reception  ofdi\ine  good  and  truth  from  the  Lord,  during  his  life 
in  the  worhl. 

31.  The  Divine  which  flows-in  from  the  Lord,  and  is  received  in 
the  third  or  inmost  heaven,  is  called  celestial,  and  hence  the  angels 
who  are  there  are  called  celestial  angels  ;  the  Divine  which  flows-in 
from  the  Lord,  and  is  received  in  the  second  or  middle  heaven,  is 
called  sj)iritiial,  and  hence  the  angels  who  are  there  arc  called 
spiritual  angels;  but  the  Divine,  which  flows-in  from  the  Lord,  and 
is  received  in  the  ultimate  or  first  heaven,  is  called  natural ;  yet 
whereas  the  natural  of  that  heaven  is  not  as  the  natural  of  the  world 
hut  hath  in  it  a  spiritual  and  celestial,  therefore  that  heaven  is  call- 
♦'d  sjjiritual  and  cclestial-jiatural,.  and  thence  the  angels  who  ar» 
there,  are  called  spiritual  and  celestial-natural  ;t  they  are  called 
spiritual-natural  who  receive  influx  from  the  second  or  middle 
heaven,  which  is  the  spiritual  heaven  ;  and  they  are  called  celestial- 
natural  who  receive  influx  from  the  tliird  or  inmost  heaven,  which 
is  the  celestial  heaven.  The  spiritual-natural  angels  and  the  celes- 
tial-natural are  distinct  from  each  other,  but  still  they  constitute 
^iie  hea\en,  because  thev  are  in  one  degree. 


*  Tliat  all  tilings  of  divine  order  were  collated  into  man  and  that  man  froru 
«:rfHli«n  is  .li vine  order  in  form,  n.  4219,4220,  4223,  4523,  4524,  5114,  53(38,  60 IS, 
«iO.')7,  fitiOo,  6(»2(>,  970t),  lolStJ,  10472.  TliHi  with  man  his  internal  ninn  was  form- 
ed to  the  imajie  of  lieaveii,  and  his  enternal  to  the  image  of  the  woilj,  and  that 
On  this  aci-.oiint  man  was  called  hy  tde  ancients  a  microcosm,  n.  4523,  53()8;  60l?j 
6057,  U37i*,  'J7tKJ,  10l5t»,  10472.  That  thus  man  from  creation,  as  to  his  interiors, 
IS  a  heaven  in  its  least  efligy,  according  to  the  image  of  the  greatest,  and  thai  (his 
aho  is  the  case  with  man  who  is  created  anew,  or  reueneraled  hy  the  Lor  I,  n. 
1»11,  1900.  l9S2.S624to  3»531,  3():J4,  3S84,  4041,  4279,  4523,  4524,  4625,  6013; 
«KI57,  9279,  9632. 

<  That  there  are  three  licavcns,  the  inmost,  the  middle,  and  the  ultimate  ;  or  the 
third,  the  ••ccoud,  and  the  first,  n.  684,  R594,  10270.  Tint  the  goods  in  each  heav- 
en follow  also  in  a  threefold  order,  n.  4938,  4939,  9i>92,  10005,  ltK))7.  That  the 
f;ood  of  the  inmost  or  third  heaven  is  called  celestinl,  ih';  good  of  the  middle  or 
second  heaven  spiritual,  and  the  go'jil  of  the  ultimate  or  lir^il  Leaven  spirituiil-nat- 
•ohI.  n.  4279.  42S6,4938,  4939,  9992,  10005,  1(;017,  lUWiia. 
4 


^  CONCEnNINO    HKAVK.N    AM*    HEM,. 

32.  Thcr*  is  in  each  licavfii  ati  internal  and  an  external ;  they 
who  are  in  the  internal,  are  there  called  internal  angels;  but  they 
who  flre  in  the  external  arc  there  called  external  angels  :  the  exter- 
nal and  internal  in  the  heavens,  or  in  each  heaven,  are  like  the  will- 
principle  and  its  intellectnal  with  man,  the  internal  being  as  the 
will-principle,  and  the  external  as  its  intellectual.  Every  thing  of 
the  will-principle  hath  its  intellectual,  the  one  not  being  given  with- 
out the  other  :  the  will-princij)le  is  comparatively  as  flame,  and  its 
intellectual  as  the  light  thence  derived. 

■  *SS.  It  is  well  to  be  noted  that  the  interiors  of  the  angels  are  what 
eauf»e  them  to  be  in  one  heaven  or  in  another  ;  for  the  more  the  in- 
teriors are  open  to  the  Lord^  they  arc  in  a  more  interior  heaven. 
There  are  three  degrees  of  the  interiors  appertaining  to  every  one, 
both  angel  and  spirit,  and  also  to  man :  they  with  whom  the  third 
degree  is  open,  are  in  the  inmost  heaven  ;  they,  with  whom  the  sec- 
ond is  open,  or  only  the  first,  are  in  the  middle  or  ultimate  heaven-' 
The  interiors  are  o})ened  by  the  reception  of  divine  good  and  divine 
truth:  they  who  are  aftected  with  divine  truths,  and  admit  them 
immediately  into  the  life,  thus  into  the  will  and  thence  into  act,  are 
in  the  inmost  or  third  heaven,  and  are  in  that  heaven  according  to 
the  reception  of  good  from  the  affection  of  truth;  but  they  who  do 
not  admit  those  truths  inunediately  into  the  will,  but  into  the  memory 
and  thence  into  the  understanding,  and  in  consequence  thereof  will 
and  do  them,  are  in  the  middle  or  second  heaven;  whilst  they  whft 
live  moral,  and  believe  in  the  Divine,  without  any  particular  con- 
cern about  being  instructed,  are  in  the  ultimate  or  first  heaven.* 

I   Hence  it  may  be  manifest,  that  the  states  of  the  interiors  mak« 

i  heaven,  and  that  heaven  it*  Avithin  every  one,  and  not  without  him  ; 

I   as  the  Lord  also  teacheth,  where  He  saith,  "  T/ic  Icin^rdom  of  God 
fiomcth  not  with  observation,  neither  sball  they  say  lo  here,  or  lo  there, 

:  for  heholfl  ye  have  the  hnfrdom  of  God  within  ynu."  Luke  xvii.  20, 
2L 

34.  Every  perfection  also  increases  towards  the  interiors,  nnii 
decreases  towards  the  exteriors,  inasmuch  as  the  interiors  are  near- 
er to  the  Divine,  and  in  themselves  purer,  but  the  exteriors  are  more 

"  'I'hnt  ;{ierf  are  a?  many  degrees  of  life  in  man,  as  tliore  are  heavens,  and  that 
fli<-y  lire  opetifi^  after  death  acconiing  to  liis  life,  n.  3747,  it.V.> I.  That  heaven  is 
Ml  man,  n.  .SSs-I.  Conseiinently  thiit  he  who  receives  heaven  in  hiiDseU  iliiring  his 
Rhode  in  the  «uild,  coin«s  iiito  heaven  alter  death,  n.  Ut7i7. 


«ON(F,RMN«    Hn.WKN.ANU    HLI.l,.  ^3 

remote  froui  the  Diviiu',  and  in  themselves  grosser.*  Au!(«-hf^  pcr- 
fectiou  consists  in  intolligonce,  in  wisdom,  in  love,  and  in  all  pood, 
and  thence  in  happiness,  hut  not  in  liappincsti  without  tiieni,  foi 
hajjpiness  without  tiieni  is  external  and  not  internal.  Inasnuich  a«. 
the  interiors  appertaining  to  the  angels  of  the  iinnost  heaven  are 
open  in  the  third  denjrre,  therefore  their  i)erf<'cti(m  inuneusely  ex- 
ceeds the  perfection  of  the  angels  in  the  middle  heaven,  whose  inte- 
riors are  open  in  the  second  degree ;  in  like  manner  the  perfectioa 
of  the  angels  of  the  middle  heaven  exceedb  the  j)erf«ctioji  of  the  an- 
gels of  the  ultunate  heaven. 

35.  In  consequence  of  this  difference,  nn  angel  of  one  heaven 
cannot  enter-in  to  the  angels  of  another  heaven  ;  in  other  words,  it 
is  not  possible  for  any  one  to  ascend  from  an  inferior  heaven,  nor 
to  descend  from  a  superior  heaven  :  he  who  ascends  from  an  infe- 
rior heaven  is  seized  with  anxiety  even  to  pain,  nor  can  he  sec  those 
who  are  there,  still  less  discourse  with  them  ;  and  he  who  descends 
from  a  superior  heaven  is  deprived  of  his  wisdom,  stammers  in  his 
speech,  and  is  in  despair.  There  were  some  from  the  ultimate 
heaven,  who  were  not  as  yet  instructed  that  heaven  consists  in  the 
interiors  of  an  angel,  and  who  therefore  believed  that  they  should 
come  into  superior  heavenly  happiness,  provided  they  camo  int^ 
the  heaven  where  the  angels  are ;  it  was  also  permitted  them  to  en- 
ter ;  but  when  they  were  there,  they  saw  no  one,  notwithstanding  thcir- 
cnquiries,  although  a  great  multitude  was  there;  for  the  interiors' 
of  the  strangers  were  not  opened  in  the  same  degree  with  tlie  inte- 
riors of  the  angels  who  were  there,  and  hence  neither  was  their 
sight;  and  in  a  short  time  afterwards  they  were  seized  with  anguish 
of  heart,  insomuch  that  they  scarcely  knew  whether  they  were  in 
life  or  not ;  wherefore  they  suddenly  betook  themselves  thence  to 
the  heaven  from  which  they  were,  rejoicing  that  they  were  return- 
ed again  to  their  own  associates,  and  promising  that  they  would  no 
longer  desire  higher  things  than  were  in  agreement  with  their  life. 

•  Tliat  interiors  are  more  perfect,  because  nearer  to  the  Divine  [Being  or  Prin- 
ciple], n.  340'),  5146, 5147.  That  in  tlie  internal  lliore  are  a  thousancl  and  a  (liou- 
sand  things,  wliicli  in  liie  external  appear  as  one  common  [or  general]  thing,  n. 
6707.  That  in  proportion  as  man  is  elevated  from  external  things  towards  interior, 
in  the  same  proportion  he  cotnes  into  light,  and  thus  into  intelligence,  and  that 
elevation  is  edected  ai  from  a  mist  into  what  is  clear  and  bright,  n.  4^98,  618.S, 
6338. 


24  con'c6rnin«  heaven  and  hell- 

I  have  seen  also  some  let  down  from  a  superior  he.'iven,  and  depriv-' 
ed  of  their  wisdom,  so  as  not  even  to  know  what  was  the  quaUty  of 
their  own  heaven.  The  case  is  otherwise,  when  the  Lord  elevatefi 
any  from  an  inferior  heaven  into  a  superior  one,  that  they  may  see 
the  glory  there,  wliich  often  liappcns,  on  which  occasion  they  ar^ 
first  prepared,  and  encompassed  Avith  intermediate  angels,  by  whom 
is  communication.  From  these  things  it  is  evident,  that  those  three 
heavens  are  moat  distinct  from  each  other. 

36.  But  they  who  are  in  the  same  heaven  arc  capable  of  consoci- 
ating  with  every  one  there,  yet  the  delights  of  consociation  are  ac- 
cording to  the  affinities  of  good  in  which  they  are  principled :  but 
more  of  this  in  the  following  articles. 

37.  Nevertheless,  although  the  heavens  are  so  distinct  that  the 
angels  of  one  heaven  cannot  associate  with  the  angels  of  another, 
etill  the  Lord  conjoins  all  the  heavens  by  immediate  and  mediate 
influx-;  by  immediate  influx  from  Himself  into  all  the  heavens,  and 
by  mediate  influx  from  one  heaven  into  another  ;*  and  thus  He  ef- 
fects that  the  three  heavens  may  be  one,  and  may  all  be  in  connec- 
tion from  first  to  last,  so  that  nothing  may  be  unconnected ;  for 
what  is  not  connected  by  intermediates  with  the  First,  no  longer 
subsists,  but  is  dissipated  and  annihilated. t 

38.  He  Avho  does  not  know  how  the  case  is  with  divine  order  as 
to  degrees,  cannot  comprehend  in  what  manner  the  heavens  are 
distinct,  nor  indeed  what  the  internal  and  external  man  is.  Most 
people  have  no  other  notion  concerning  interiors  and  exteriors,  or 
concerning  superiors  and  inferiors,  than  as  of  something  continu- 
ous, or  of  what  coheres  by  continuity  from  what  is  purer  to  what  ia 
grosser:  nevertheless  interiors  and  exteriors  are  not  continuous 
with  each  other,  but  are  discrete.  There  are  degrees  of  two  kinds, 
viz.  continuous  degrees,  and  degrees  not  continuous.     Continuous 

*That  there  is  influx  from  the  Lord  immediate  from  Himself,  and  also  mediate 
by  [or  through]  one  heaven  into  another,  and  wilh  man  in  like  manner  info  his 
interiors,  n.  6063,  6307,  6472,  9682,  9683.  Concerning  the  immediate  influx  of 
the  Divine  [principl.-]  from  the  Lord,  n.  6058,  6474  to  6478,  8717,  8728.  Con- 
cerning mediate  influx  by  [or  through]  the  spiritual  world  into  the  natural  world, 
n.  4067,  6982,  G983, 6996. 

tThat  all  things  exist  from  things  prior  to  themselves,  thus  from  the  First,  and 
that  in  like  manner  they  subsist,  because  subsistence  is  perpetual  existence,  and 
that  therefore  there  is  nothing  unconnected,  n.  3626,  3627, 3628, 3648, 4523, 4o24, 
6040,6066. 


CONCEHNINC   DEAVEN    AND    llt.t.T.  Hit 

drgrces  are  ns  the  dpgrces  of  the  decrrasf  of  liiilit  from  flajiK-  cv<.'u 
to  Its  obscurity:  or  as  the  desfrces  of  the  dec  ^«•;l^^c  of  visum  from 
those  tilings  which  arc  in  hght  to  those  wliich  arc  in  shade  ;  or  ah 
the  degrees  of  the  jmrity  of  the  atrii»»sphcre  from  its  hcittom  to  it« 
Mmimit ;  these  degrees  are  determined  by  distances :  whereas  de- 
grees not  continuous  but  discrete,  are  discriminated  hke  jtrior  and 
posterior,  hke  cause  and  effect,  and  Hke  what  produces  aiul  ith 
product.  An  attentive  obbcrver  will  disioover,  that  in  all  and  singu- 
lar things  whatsoever  in  the  universal  world,  there  are  such  degrees 
of  production  and  com])Osition,  that  frojn  one  thing  another  is  pro- 
duced, and  from  that  other  a  third,  and  so  on.  He  who  doth  not 
procure  to  liimself  a  perception  of  these  degrees,  cannot  possibly 
know  the  distinctions  of  the  heavens,  and  the  distinctions  of  the 
interior  and  exterior  faculties  of  man,  nor  the  distinction  between 
the  spiritual  world  and  the  natural  world,  nor  the  distinction  be- 
tween the  spirit  of  man  and  his  body  ;  and  neither  can  he  under- 
stand what  and  whence  correspondences  and  representations  are, 
nor  what  is  the  quality  of  influx.  Sensual  men  do  not  ai)prehend 
these  distinctions,  for  they  make  increases  and  decreases,  even  ac- 
cording to  these  degrees,  continuous  ;  hence  they  are  unable  to 
conceive  of  what  is  sjnritual  in  any  other  way  than  as  of  something 
more  purely  natural ;  on  which  account  they  also  stand  out  of 
doors,  and  at  a  distance  from  intelligence.* 

30.  It  is  allowed  lastly  to  relate  a  certain  arcanum  concerning 
the  angels  of  the  three  heavens,  which  has  not  heretofore  come  into 
the  mind  of  any  one,  because  he  has  not  understood  degrees,  viz. 
that  with  every  angel,  and  likewise  with  every  man,  there  is  an  in- 
most or  supreme  degree,  or  an  inmost  and  supreme  somewhat,  intQ 
which  the  Divine  of  the  Lord  first  or  proximately  flows-in,  and 
from  which  He  arranges  all  other  interior  things  which  succeed 
according  to  the  degrees  of  order  with  them.  This  inmost  or  su- 
preme somewhat  may  be  called  the  entrance  of  the  Lord  to  an  an- 

'  Thflt  interior  things  and  exterior  are  not  continuous,  but  distinct  and  discrete 
according  to  degrees,  and  that  every  degree  is  terminated,  n.  36yl,  4145,  5114, 
Sfi03,  1U099.  That  one  thing  is  formed  from  another,  and  that  the  things  which 
arc  so  formed  are  not  continuously  purer  and  grosser,  n.  (J326,  6465.  That  lie 
who  does  not  perceive  the  distinction  of  things  interior  and  exterior,  according  to 
such  degrees,  cannot  comprehend  the  internal  and  external  man,  nos  the  inleriar 
and  exterior  heavens,  n.  6146,6465,  lOOyO,  10181. 


'l&  C«NCEIINING    UBAVEN    AND    HELL. 

gel  and  to  a  mnji,  also  Iliw  veriest  dwellino;  place  with  them.  By 
virtue  of  tliis  inmost  or  sui)renie,  man  is  man,  and  is  distinguished 
from  the  brute  animals,  for  these  latter  have  it  not :  hence  it  is  that 
man,  diircrently  from  animals,  can,  as  to  all  the  interiors  of  hi» 
mind  [mens]  and  of  his  mind  [nniiniis],  be  elevated  by  the  Lord  ta 
Himself,  can  believe  in  Him,  be  affected  with  love  towards  Him, 
and  thus  see  Him  ;  and  that  he  can  receive  intelligence  and  wisdom, 
and  discourse  from  reason  :  hence  also  it  is  that  he  lives  to  eternity. 
But  what  is  arranged  and  provided  by  the  Lord  in  this  inmost,  does 
not  flow-in  manifestly  into  the  perception  of  any  angel,  because  it 
i?  above  his  thought,  ami  exceeds  his  wisdom. 

40,  These  now  are  the  general  concerning  the  three  heavens,  but 
in  what  follows  we  shall  speak  specifically  concerning  each  hcaveii. 


That  the  Heaven's  consist  of  innumehable  Societies. 

41.  The  angels  of  each  heaven  are  not  together  in  one  place,  hut 
Wistinguished  into  societies  greater  or  less,  according  to  the  difter- 
onccs  of  the  good  of  love  and  of  faith  in  which  they  arc  :  they  who 
are  in  similar  good,  form  one  society.  Goods  in  the  heavens  are 
r»f  infinite  variety,  and  each  individual  angel  is  as  it  were  his  owu 
jnod.* 

4'2.  The  angelic  societies  in  the  heavens  are  also  distant  one 
from  another,  according  as  their  goods  differ  generally  and  specifi- 
cally ;  for  distances  in  the  spiritual  world  are  from  no  other  origin 
than  from  a  difference  in  the  state  of  the  interiors,  consequently,  in 
the  heavens,  from  a  difference  in  the  states  of  love  ;  they  are  much 
dij^tnnt  who  dilTcr  nauc.h,  and  they  are  little  distant,  who  differ  little  : 
similitude  brings  them  together. f 

*  That  tlicie  is  an  infinite  variety,  and  in  no  instance  is  any  one  tiling  tlie  same 
Willi  anollicr,  n.  7236,9002.  TiiJit  in  tlie  heavens  also  there  is  an  infinite  variety, 
n.  fiS-},  GDO,  3744,  5j98,  7233.  That  varieties  in  the  heavens,  which  varieties  are  in- 
finite, are  llie  varieties  of  good.n.  3744,  4005,  7236,7833, 7836,  900-2.  That  those  va- 
rieties exist  by  truths  which  are  manifohl,  hy  virtue  of  wliich  every  one  hath  good, 
n.  347''>,  3804,  4149,  6917,  7236.  Tliat  hence  all  the  societies  in  the  heavens,  and 
every  angel  in  a  society,  are  distinct  from  each  other,  n.  690,  3241,  3519,  3S04, 
3986,  4067,  4149,  4263,  7236,  7H33,  7836.  But  that  still  all  act  in  unity  by  love 
from  the  Lord,  ii.  457,  39S6. 

t  That  all  the  societies  of  heaven  have  a  constant  situation  according  to  the 
-iifffreiices  of  t!ie  state  of  fife,  thus  arcorJing  to  the  differences  of  love  anfl  o< 


CONCERNINi;    HKAVF.N    AMX    HKl.r..  577 

43.  All  in  one  socirty,  in  like  manner,  nro  distinct  from  envh 
•ther :  they  who  nre  more  perfect,  that  is,  who  excel  in  {rood,  thus 
in  love,  wipdom  and  intelligence,  are  in  the  midst ;  they  who  arc 
less  excellent,  are  roundabout,  at  a  distance  accordins;  to  the  de- 
g^ree  in  which  the  perfection  is  diminished  ;  comparatively  as  liffhl 
in  its  decrease  from  the  centre  to  the  eircumfereuces  :  they  who  arc 
in  the  midst  are  also  in  the  greatest  light,  and  they  at  the  circuiu- 
ferences  in  less  and  leF?. 

44.  They  who  are  of  like  dispositions  ;ire,  as  it  were  of  them- 
selves, associated  to  their  like,  for  with  their  like  they  are  as  with 
their  own,  and  as  at  home,  hut  wi>h  otiiers  as  with  strangers,  and 
as  abroad  :  wln-n  they  are  with  their  like,  they  arc  also  in  their 
freedom,  and  hence  in  every  delight  of  lifo. 

45.  Hence  it  is  evident  that  good  consociutes  all  in  the  heavens, 
and  that  they  are  di.stinguished  according  to  its  quality  :  neverthe- 
less it  is  the  Lord,  from  whom  is  good,  who  so  joins  the  angels  in 
consociation,  and  not  the  angels  themselves:  lie  leads  them,  con- 
joins them,  distinguishes  them,  and  holds  them  in  freedom,  so  far  as 
they  arc  in  good  ;  thus  He  preserves  every  one  in  the  life  of  his  love, 
of  his  faith,  of  his  intelligence  and  wisdom,  and  hence  in  happiness.* 

40.  All,  likewise,  who  are  in  similar  good,  know  each  other,  al- 
together as  men  in  the  world  know  their  kindred,  their  relations, 
and  their  friends,  although  they  never  before  saw  them  ;  the  reason 
is,  because  in  the  other  life  there  are  no  other  kijidreds,  relation- 
ships, and  friendships,  but  spiritual,  thus  which  are  of  love  and  of 
faith. t  This  it  hath  been  given  mc  occasionally  to  see,  when  I  have 
been  in  the  spirit,  thus  withdrawn  from  the  body,  and  therebv  in 
consort  with  angels:  on  such  occasions,  1  have  seen  some  of  tlicni 
who  seemed  as  if  they  had  been  known  to  nie  from  infancv.  \ut 

faith,  n.  UlA,  3638,  3(539.  Wonderful  tilings  in  the  other  life,  or  in  the  spit  ifjal 
world,  concernin;; distance,  situation,  place,  space,  and  time,  n.  1273  to  1277. 

"  That  all  freedom  is  of  love  and  affection,  since  what  a  man  loves,  this  he  doetL 
freely,  n.  2S70,  3158,  8907,  SitiKi,  VoSo,  9591.  That  inasmuch  us  freedom  is  of  the 
love,  hence  it  is  the  life  of  every  one,  and  his  delight,  n.  2873.  That  notiiinE;  n|>. 
pears  as  a  mans  own,  but  what  is  from  freedom,  n.  2SS().  'J'hat  the  veriest  free- 
dom is  to  be  led  of  the  Lord,  because  it  is  to  be  led  thus  by  the  love  of  good  and 
truth,  n.  892,  905,2872,  26SG,  2890,  2891,2892,  9096,  95S(3  to  9591. 

i  That  all  proximities,  relationships,  affinities,  and  as  it  were  con«:ui2;ijinilii'.<  in 
iieaven,  are  from  good,  and  aci-ording  to  its  agreements  and  diircrences,  n.  «iU5. 
iH7j  1394,  2739,3612,  3SJ  6;  4121. 


28  CONCEBNIWa  HEAVEN  AND  HELL, 

Others  seemed  altogether  uuknown  to  mc  ;  they  who  seemed  knowu 
from  infancy,  were  such  as  were  in  a  state  similar  to  the  state  of 
my  spirit,  but  they  who  were  unknown,  were  in  a  dissimilar  state. 

47.  All  who  form  one  angelic  society,  have  like  fttces  in  general, 
but  not  like  in  particular.  In  what  manner  likenesses  in  general 
are  consistent  witli  variations  in  particular,  may  be  in  some  meas- 
ure comprehended  from  such  cases  in  the  world,  where  it  is  known 
that  every  nation  bears  some  common  resemblance  in  their  faces 
and  eyes,  by  which  they  are  known  and  iTIstinguished  from  other 
nations ;  and  still  more  one  family  from  .-mother :  this  howover  is 
more  perfectly  the  case  in  the  heavens,  because  there  all  the  interi- 
or affections  appear  and  shine  forth  from  the  face,  for  the  face  in 
heaven  is  their  external  and  representative  form,  and  it  is  not  grant- 
ed there  to  the  angels  t«)  have  any  other  face  than  that  of  their  af- 
fections. It  hath  been  also  shewn  to  me  in  what  manner  a  general 
likeness  is  particularly  varied  amongst  the  individuals  of  one  socie- 
ty :  there  Avas  jjresented  a  face  as  of  an  angel,  which  appeared  to 
me,  and  was  varied  according  to  the  affections  of  good  and  of  truth, 
such  as  prevail  with  those  who  are  in  one  society :  those  variations 
continued  a  long  time,  and  I  observed  that  still  the  same  face  in  gen- 
eral remained  as  the  plane,  and  that  the  rest  of  the  faces  were  only 
derivations  and  propagations  thence:  thus  also  by  this  face  were 
shewn  the  affections  of  the  whole  society,  by  which  the  faces  of  all 
the  individuals  of  the  society  are  varied;  for,  as  was  said  above, 
angelic  faces  are  the  forms  of  their  interiors,  thus  of  the  affections 
which  are  of  love  and  faith. 

48.  Hence  also  it  is,  that  an  angel,  who  excels  in  wisdom,  dis- 
covers instantly  from  the  face  of  another  what  is  his  quality,  since 
no  one  in  heaven  can  conceal  his  interiors  by  his  countenance,  or 
simulate  or  lie  and  deceive  by  cunnins;  and  hypocrisy.  It  occasion- 
ally happens  that  hypocrites  insinuate  tliemselves  into  societies, 
having  learnt  to  conceal  their  interiors,  and  to  compose  their  exte- 
riors so  as  to  appear  in  the  form  of  that  good  in  which  the  members 
of  the  society  are,  and  thus  to  feign  themselves  angels  of  light ;  but 
sucli  cannot  fong  abide  tbere,  for  they  begin  to  be  interiorly  tortured, 
tormented,  to  grow  black  in  the  face,  and  as  it  were  to  become  half 
dea<l,  in  consecjuence  of  the  contrariety  of  the  life  which  llows-in 
and  operates ;  wherefore  they  cast  themselves  suddenly  down  into 
fhe  hell  where  similar  persons  are,  nor  do  they  desire  any  wore  tr» 


<-i>\rnRM.\<;   Hr.AVi.N    \N'n  iii.ii.  '29 

ascend :  tliesc  arc  they  who  arc  uiiderslooil  by  the  man,  found 
ainon||Tst  the  invited  guests,  who  had  not  on  n  wedding  garment, 
and  was  east  into  outer  darkness,  Matt.  xxii.  11  and  following 
verses. 

49.  All  the  societies  of  heaven  communicate  with  rarh  oihrr,  not 
by  open  commerce,  for  few  depart  out  of  their  own  society  into  an- 
other, since  to  g(»  out  from  their  own  society  is  like  going  out  from 
tliemselves,  or  from  their  own  life,  and  j)assing  into  another  which 
IS  not  so  agreeable  :  nevertheless  all  communicate  by  the  extensiou 
of  the  sphere,  which  proceeds  from  the  life  of  every  one  ;  tiio 
sphere  of  life  is  the  sphere  of  tlio  aflections  which  are  of  love  and 
faith  :  this  sphere  extends  itself  into  societies  roimd  about  length- 
wise and  breadth-wise,  and  so  much  the  longer  and  broader,  as 
the  aflections  arc  mon;  interior  and  ))crfcct  ;*  according  to  that 
extent,  the  angels  have  intelligence  and  wisdom  :  they,  who  are  in 
the  inmost  heaven,  and  in  the  midst  of  that  heaven,  have  an  exten- 
siou into  the  universal  heaven;  hence  there  is  a  communication  of 
all  things  of  heaven  with  every  one,  and  of  every  one  with  all.t 
But  this  extension  will  be  treated  of  more  fully  below,  when  we 
come  to  speak  of  the  celestial  form,  according  to  which  angelic  so- 
cieties are  arranged,  and  likewise  when  we  come  to  speak  of  the 
wisdom  and  intelligence  of  the  angels,  for  all  extension  of  the  af- 
fection and  thoughts  proceeds  according  to  that  form. 

oO.  It  was  said  above,  that  in  the  heavens  there  arc  societies 
greater  and  less  ;  the  greater  consist  of  myriads,  the  Ivss  of  some 
thousands,  and  the  least  of  some  hundreds  of  angels.  There  are 
some  also  wIkj  live  solitary,  as  it  were  in  separate  houses  and  fami- 
lies, but  who,  notwithstanding  they  live  so  dispersed,  are  still  arrang- 
ed ill  a  like  order  ^Yith  those  who  are  in  societies,  namely,  that  the 
wiser  of  them  are  in  the  midst,  and  the  more  simple  in  the  boun- 
daries :  these  are  nearer  under  the  divine  view  und  guidance,  and 
arc  the  best  of  the  angels. 

*  That  a  spiritunl  sphere,  wliicb  is  the  sphere  of  life,  flows-forth  from  every  man, 
•pirit  and  ungel,  and  encompasses  tiiein,  n.  4<lfi4,  517i';  7454,  8r>30.  That  it  Mows 
forth  from  the  life  of  their  affection  and  thought,  n.  24S9,  4464,  6206.  Th.nt  those 
spheres  extend  themselves  far  into  angelic  societies  according  lo  the  iMinliiy 
and  quantity  of  good,  n.  659S  to  6613,81103,  8794,  8797. 

t  That  in  the  heavens  there  is  given  a  communication  of  all  gooda,  inasmueh  hs 
heavenly  love  communica'.esai!  its  own  things  !o  another,  n.  S49,  .VjO,  1390,  139J, 
]39y,  10130,  10723. 
5 


30  CONCKIIMNG    UEAVEN    AND    HELL. 


That  eveuy  SociExy  is  a  Heaven  in  a  less  form,  amd  every 
Angel  a  Heaven  in  the  least  form. 

51.  Tlie  reason  why  every  society  is  a  heaven  in  a  less  form, 
and  every  angel  a  heaven  in  the  least  form,  is,  because  the  good  of 
love  and  of  faith  is  what  makes  heaven,  and  that  good  is  in  every 
society  of  heaven,  and  in  every  angel  of  the  society.  It  is  of  no 
consequence  that  this  good  is  every  where  different  and  various, 
for  still  it  is  the  good  of  heaven  ;  all  the  difference  is,  that  the 
quality  of  heaven  varies  accordingly.  It  is  therefore  said,  when 
any  one  is  elev.ated  into  any  society  of  heaven,  that  he  is  come  in- 
to heaven,  and  of  the  inhabitants,  that  they  are  in  heaven,  and 
every  one  in  his  own  heaven  ;  this  is  known  to  all  who  are  in  the 
f)ther  life,  on  which  account  they  who  stand  out  of  or  beneath 
heaven,  and  look  afar  ofl'  where  companies  of  angels  are,  say  that 
heaven  is  in  this  directioji  and  also  in  that.  The  case  may  be  com- 
pared with  that  of  governors,  officers,  and  ministers,  in  one  royal 
l)alace,  or  in  one  court,  who,  although  they  dwell  apart  in  their  re- 
spective mansions  or  chambers,  one  above  and  another  below,  are 
still  all  in  one  palace,  or  in  one  court,  every  one  being  in  his  func- 
tion there  to  serve  the  king.  Hence  is  evident  what  is  meant  by 
the  Lord's  words,  that  "  in  His  Father''s  house  we  many  mansions,'^ 
John  xiv.  2,  and  what  by  the  habitations  of  heaven,  and  by  the 
heavens  of  heathens,  in  the  prophets. 

52.  That  every  society  is  a  heaven  in  a  less  form,  may  also  be 
manifest  from  this,  that  a  similar  heavenly  form  is  in  every  society, 
as  in  the  whole  heaven  ;  for  in  the  whole  heaven,  they  are  in  .the 
midst  who  excel  the  rest,  and  tiiey  who  are  less  excellent  are  round 
about  even  to  the  boundaries  in  a  decreasijig  order,  as  may  be  seen 
in  the  i)receding  article,  n.  43  :  and  likewise  from  this,  that  the 
Lord  leads  all  in  the  whole  heaven  as  if  they  were  one  angel,  in 
like  manner  those  who  are  in  every  society  ;  hence  an  entire  an- 
gelic society  appears  sometimes  as  one  in  the  form  of  an  angel, 
wiiich  also  it  hath  Ixcn  granted  me  by  the  Lord  to  see.  When  the 
Lord  also  aj)pears  in  the  midst  of  the  angels.  He  doth  not  appear 
as  encompassed  by  several,  but  as  one  in  an  angelical  form  :  hence 
it  is  that  the  Lord  in  the  Word  is  called  an  angel,  and  likewise  that 
an  entire  society  is  so  callrd  :  Mi(duu'I,  (jJabriel,  and  Raphael,  are 


CONCKRNINC    HEAVF.V    AND    HF.I.l..  :?! 

Uotliin^  but  .inirelic  societies,  ivhicli  an-  so  iiaincil  rroin  llieir  tniu-- 
tions.* 

53.  As  nn  entire  society  is  a  lienven  in  a  less  t'onn,  so  likewise  is 
every  angel  a  heaven  in  the  least  form  ;  for  heaven  is  not  out  of  nn 
angel,  but  within  him,  since  his  interiors,  which  are  of  his  mind, 
are  arranged  into  the  form  of  heaven,  thus  are  adapted  to  the  re- 
ception of  all  things  of  heaven  whirh  are  out  of  him  :  he  also  re- 
ceives those  things  according  to  the  (juulity  of  the  good  which  is  iti 
him  from  the  Lord  :  hence  an  angel  is  also  a  heaven. 

54.  It  cannot  be  said  in  any  ease,  that  heaven  is  without  any  one, 
but  within  liim  ;  for  every  angel,  according  to  the  heaven  which  is 
within  him,  receives  the  heaven  Avhich  is  without  him.  Hence  it  is 
evident  how  mucli  he  is  deceived,  who  believes  that  to  come  into 
heaven  is  merely  to  be  elevated  amongst  the  angels,  whatever  bo  his 
quality  as  to  his  interior  life  ;  thus  that  heaven  is  given  to  every  one 
from  immediate  mercy  ;t  when  yet  unless  heaven  be  within  any 
one,  nothing  of  the  heaven  which  is  without  him  flows-in  and  is  re- 
ceived. There  are  many  spirits  who  are  in  the  above  opinion,  and 
therefore  also,  by  reason  of  this  their  faith,  some  have  been  taken 
up  into  heaven  ;  but  when  they  were  there,  inasmuch  as  their  inte- 
rior life  was  contrary  to  the  life  in  which  the  angels  were,  they 
began  as  to  their  intellects  to  be  blinded,  till  they  became  like  idoots, 
and  as  to  their  wills  to  be  tortured,  till  they  behaved  like  madmen  : 
in  a  word,  they  who  come  into  heaven  after  having  lived  evil  lives, 
gasp  for  breath,  and  writhe  with  torture,  like  fishes  taken  out  of 
the  water  into  the  air,  and  like  animals  in  the  a;ther  of  an  air  pump, 
after  the  air  has  been  extracted.  Hence  it  may  be  manifest,  that 
heaven  is  within,  and  not  out  of  any  one.t 

•  That  the  Lord  in  the  Word  is  called  an  angel,  n.  62S0,  6831,  8192,  <>30S.  That 
ao  entire  angelic  society  is  called  an  angel;  and  that  Michael  and  Raphael  are  an- 
gelic societies  so  called  from  their  functions,  n.  8192.  Tlint  the  societies  of  heav- 
en, and  the  angels,  have  not  any  name,  but  that  they  are  distinguished  by  the 
(juality  of  good,  and  by  an  idea  concerning  it,  n.  1705,  1754. 

t  That  heaven  is  not  given  of  immediate  mercy,  but  according  to  the  life,  and 
(hat  the  all  of  life,  by  which  man  is  led  of  ihe  Lord  to  heaven,  is  from  mercy,  and 
that  this  is  understood,  n.  5057,  10659.  That  if  heaven  was  given  from  immediate 
mercy,  it  would  be  given  to  all,  n.  2401.  Concerning  some  evil  spirits  cast  down 
from  heaven,  who  believed  that  heaven  was  given  to  every  one  from  immediate 
mercy,  n.  4726. 

{  That  heaven  is  in  man,  n.  3884. 


8d  CONCEUM.XO   JIEAVEN    AND    HtLL. 

r>o.  Since  as  all  receive  the  heaven  which  is  without  them  ac- 
cordiui;  to  the  quality  of  the  heaven  which  is  within  them,  therefore 
in  like  manner  they  receive  the  Lord,  since  the  Divine  of  the  Lord 
makes  heaven  :  hence  it  is,  that  when  the  Lord  presents  Himself 
in  any  society,  He  appears  there  according  to  the  quality  of  the 
<rcod  in  Avhich  the  society  is,  thus  not  in  like  manner  in  one  society 
as  in  another :  not  that  this  dissimilitude  is  in  the  Lord,  but  in 
those  who  see  Him  from  their  own  good,  thus  according  to  that 
good ;  they  are  aflected  also  at  the  sight  of  Him  according  to  the 
quality  of  their  love ;  they  who  love  Him  inmostly,  are  inmostly 
aflected  ;  they  who  less  love  Him,  arc  less  aflected  j  whilst  the  evil, 
who  are  out  of  heaven,  are  tormented  at  His  presence.  When  the 
Lord  appears  in  any  society,  He  appears  there  as  an  angel ;  but 
He  is  distinguished  from  the  other  angels  by  the  Divine  which  shines 
through  Him. 

5G.  Heaven  also  is  M-here  the  Lord  is  acknowledged,  believed  in, 
and  loved  ;  the  variety  of  the  worship  of  Him,  arising  from  the  va- 
riety of  good  in  one  society  and  aiiother,  is  not  attended  with  de- 
triment, but  AMth  advantage,  for  the  perfection  of  heaven  is  thence. 
That  the  perfection  of  heaven  is  thence,  can  hardly  be  explained 
to  the  ajiprehension  unless  we  call  in  aid  some  expressions  which 
are  in  use  in  the  learned  world,  and  by  them  unfold  in  what  man- 
ner one,  to  be  perfect,  is  formed  of  various.  Every  whole  (umim) 
is  composed  of  various  parts,  for  a  whole  which  is  not  composed  of 
various  parts,  is  not  any  thing,  having  no  form,  and  consequently 
no  quality ;  but  when  a  whole  is  composed  of  various  })arts  and 
these  are  arranged  in  perfect  form,  in  which  each  thing  adjoins 
itself  to  another  in  friendly  agreement  in  a  series,  then  it  hath 
a  perfect  quality.  Now  heaven  is  one  composed  of  various  parts 
arranged  in  the  most  perfect  form  ;  for  the  heavenly  form  is  the 
most  perfect  of  all  forms.  That  all  perfection  is  from  thence,  is 
evident  from  all  beauty,  pleasantness,  and  delight,  which  affect 
both  the  senses  and  the  mind  (animus),  for  they  exist  and  flow 
from  no  other  source  than  from  the  concert  and  harmony  of 
several  things  which  are  in  concord  and  agreement,  whether 
these  things  co-exist  in  order,  or  follow  in  order,  and  not  from 
one  without  more :  hence  it  is  said  that  variety  delights,  and  it  is 
known  that  delight  is  according  to  its  quality.  From  these  it 
may  be  seen  as  in  a  glass  whence  it  is  that  perfection  re.snlt.s  from 


<OI*»tRNIN(J    UtWEN    AM>    IIKT.I-  'YS 

\ancty,  t-von  in  hraven ;  lor  lr<iiu  tlio  tlu^lt^■^  uliu'hrxist  in  tlio 
natural  world  may  be  seen,  as  in  a  mirror,  llio  things  whicii  oxirJ 
in  the  spiritual  world.* 

57.  Thn  Hke  may  he  said  coiiccrnin<r  the  church  as  conceriiinn; 
heaven,  i'or  the  ehnrch  is  the  heaven  of  the  Lord  in  tlie  earth>^ : 
there  are  also  several  churches,  and  yet  each  is  called  a  church,  atid 
Ukewiiie  is  a  church,  so  far  as  the  good  of  love  and  of  faith  rule  in 
It :  the  Lord  also  in  such  case  from  variety  makes  unity,  thus  from 
several  churches  makes  one  church,  i  The  like  also  may  he  said 
^oncernins^  a  man  of  the  church  in  particular,  as  concerning  the 
•  hurch  in  general,  viz.  that  the  church  is  within  man,  and  not  out 
of  him,  and  that  every  man,  in  whom  the  Lord  is  present  in  the  good 
of  love  and  of  faith,  is  a  church.j  The  like  may  also  be  said  con- 
cerning a  man  in  whom  the  church  is,  as  concerning  an  angel  in 
whom  heaven  is,  viz.  that  he  is  a  church  in  the  least  form,  as  an 
angel  is  a  heaven  in  the  least  form ;  and  farther,  that  a  man  in 
whom  the  church  is,  equally  as  an  angel,  is  a  heaven,  for  man  was 
created  that  he  might  come  into  heaven  and  become  an  angel; 
wherefore  he  who  receives  good  from  the  Lord,  is  an  angel-man.§ 
It  is  permitted  to  mention  what  man  hath  in  common  with  an  angel, 
and  what  he  hath  more  than  the  angels :  man  hath  in  common  with 
an  angel,  that  his  interiors  are  alike  formed  according  to  the  image 
of  heaven,  and  likewise  that  he  becomes  an  image  of  heaven  in  pro- 
portion as  he  is  in  the  good  of  love  and  of  faith :  man  hath  more 
than  the  angels,  that  his  exteriors  are  formed  according  to  the  image 
of  the  world,  and  that  in  proportion  as  he  is  in  good,  the  world  in 

"That  every  whole  [umnn]  is  from  the  harmony  and  agreement  of  several,  and 
that  otherwise  it  halii  no  quality,  d.  457.  That  hence  the  universal  heaven  is  one, 
n.  457.  And  by  this  reason  that  all  in  hfaveo  regard  one  end,  which  is  the  Lord, 
U.9828. 

t  That  if  good  were  the  characteristic  and  essential  of  the  church,  and  not  (ruth 
without  the  good,  the  church  would  be  one.n.  12S5, 1316,  '29S2,  3267,3445,  3451, 
34.52.  Tliat  all  cliurches  also  make  one  church  before  the  Lord  by  virtue  of  good, 
n.  7395,  927G. 

i  That  the  church  is  in  man,  and  not  out  of  him,  and  that  the  church  in  general 
i:onsists  of  men  in  whom  is  the  church,  n.  3SS4. 

■5  That  a  man,  who  is  a  church,  is  a  heaven  in  (he  ieast  form,  after  the  image  of 
'.he  greatest,  because  his  interiors,  which  are  of  the  mind,  »re  arranged  after  the 
form  of  h<  aven,  and  consequently  to  the  reception  of  all  things  of  heaven,  n.  9i  1, 
1900,  1982,  3624  to  368),  3634,3884,  4041,  4279,  4623,  4524,  4625,  6013,  6057, 
0079,  9632. 


34  CONCERNING  HEAVEN  AND  HELL. 

him  is  subordinate  to  heaven,  antl  serves  heaven  ;*  and  that  in  ancft 
case  the  Lord  is  present  with  him  in  each'as  in  His  own  heaven  ; 
for  He  is  every  where  in  His  own  cUvine  order,  for  God  is  order.t 

58  It  is  histly  to  be  observed,  that  he,  who  hath  heaven  in  liim- 
self,  hath  not  only  heaven  in  his  greatest  or  general  principles,  but 
also  in  his  least  or  singular  ones ;  and  that  the  least  things  in  an 
image  resemble  the  greatest ;  this  results  from  this  circnmstance, 
that  every  one  is  his  own  love,  and  of  a  quality  such  as  his  ruling 
iove  is ;  for  what  rides  flows-in  into  singular  things,  and  arranges 
them,  and  every  where  induces  a  likeness  of  itself.J  In  the  heav- 
ens, love  to  the  Lord  is  the  ruling  love,  because  the  liord  is  there 
loved  above  all  things ;  hence  the  Lord  is  there  All  in  All ;  He 
flows-in  into  all  and  singular  the  inhabitants,  arranges  them,  and 
induces  on  them  a  likeness  of  Himself,  and  produces  this  effect, 
that  wliere  He  is,  there  is  heaven  :  hence  an  angel  is  a  heaven  in 
the  least  form,  a  society  in  a  greater,  and  all  the  societies  taken  to- 
gether in  the  greatest.  That  the  Divine  of  the  Lord  makes  heaven, 
and  that  He  is  the  all  in  all  there,  may  be  seen  above,  n.  7  to  12. 

"  That  man  batli  an  internal  and  an  external,  and  tliat  his  internal  from  creation 
is  formed  after  the  image  of  heaven,  and  his  external  after  the  image  of  the  world, 
and  that  on  tiiis  account  man  was  called  hy  the  ancients  a  microcosm,  n.  4523, 
4524,  536S,  6013,  6057,  92T9,  9706,  10156,  10472.  That  therefore  man  is  so  crea- 
ted tliat  the  world  in  him  may  serve  heaven,  as  is  also  the  case  with  the  good,  but 
with  the  evil  the  case  is  inverted,  since  with  them  heaven  serves  the  world,  n 
92S3,  9278. 

t  That  the  Lord  is  order,  inasmuch  as  the  divine  good  and  truth,  which  proceed 
from  the  Lord,  make  order,  n.  172S,  1919,  2201,  2258,  5110,  5703,  8988,  10336, 
10619.  That  divine  truths  are  laws  of  order,  n.  2247,  7995.  That  so  far  as  man 
lives  according  to  order,  thus  so  far  as  he  is  in  good  according  to  divine  truths,  so 
far  he  is  a  man,  and  the  church  and  heaven  are  in  him,  n.  4839,  6605,  8067. 

ifhat  the  rulin*  or  governing  love  with  every  one  is  in  all  and  singular  things 
of  his  life,  thus  in  all  and  singular  things  of  his  thought  and  will,  n.  6159,  7648, 
8067,  SS53.  That  man  is  such  as  the  ruling  principle  of  his  life  is,  n.  918,  1040, 
1568,  1571,  3570,  6571,  69;}4,  6938,  8854,  8856,  8857,  10076,  10109,  10110,  10284. 
That  love  and  faith,  when  ihey  have  rule,  arc  in  singular  things  of  the  life  of 
man,  although  he  is  ignorant  of  it,  n.  8854,  8861,  8865. 


CONCERNINR    lir.VVF.N'    .\\r>    lU.l.I-  35 

That    the    Univeusal    Heavkn,    in    onk    C'omim.kx,  1!F.semble8 

ONE  Man. 

59-  That  heaven,  in  the  whoh*  roniplnx,  rrsomhlos  onr  man,  is 
an  nrcajunn  not  yet  known  in  th<;  world ;  l)nt  in  tho  hfavcns  it  is 
most  perfectly  known ;  to  know  this,  and  the  specific  and  singular 
thinjrs  concerning  it,  is  the  principal  article  of  the  intelligence  of 
the  angels  there :  on  this  knowledge  also  depend  several  other 
knowledges,  which,  without  it  as  their  common  principle,  v.oiUd 
not  enter  distinctly  and  clearly  into  the  ideas  of  their  niin<ls.  In- 
asmuch as  they  know  that  all  the  heavens,  together  with  thcMr  so- 
cieties, resemhle  one  man,  therefore  also  they  call  l-.eaven  the 
Grand  and  Divink  Man;*  they  call  it  divine,  from  this,  that  tin- 
Divine  of  the  Lord  makes  heaven  ;  see  ahove,  n.  7  to  \2. 

60.  That  celestial  and  spiritual  things  are  arranged  and  conjoined 
into  that  form  and  into  that  image,  they  cannot  perceive  who  have 
not  a  just  idea  concerning  things  spiritual  and  celestial :  they  im- 
agine that  the  terrestrial  and  material  things,  Miiich  compose  the 
ultimate  of  man,  make  him,  and  that  without  these  man  is  not  man  : 
hut  let  them  know,  that  man  is  not  man  from  those  things,  bu( 
from  this,  tluit  he  can  understand  what  is  true  and  wills  what  is 
good  ;  these  are  the  spiritual  and  celestial  things,  which  make  a. 
man.  Man  also  knows  that  every  one,  is  such  as  he  is  as  to  hi? 
understanding  and  will ;  and  he  may  also  know,  that  his  terrestrial 
body  is  formed  to  serve  them  in  the  world,  and  to  perform  uses  in, 
conformity  with  them  in  the  ultimate  sphere  of  nature  :  on  this  ac- 
count also  the  body  does  not  of  itself,  but  is  put  in  action  altogethe;- 
in  obedience  to  the  dictates  of  the  understanding  and  will,  iiisomueh 
that  "whatever  a  man  thinks,  he  utters  with  the  tongue  and  mouth. 
and  whatever  he  wills,  he  executes  with  the  body  and  niemhei+j,  so 
that  the  understanding  and  will  are  the  agents,  and  not  the  body 
from  Itself.  Hence  it  is  evident,  that  the  things  of  the  understand- 
ing and  will  make  man,  and  that  they  are  in  a  like  form,  because 
they  act  into  the  most  singular  things  of  the  body,  as  >vJiat  is  in- 
ternal into  what  is  external ;  man  therefore,  from  tliese  faculties, 

■  That  heaven  in  tho  whole  complex  appenis  in  form  as  a  mjin,  and  tliat  h^aveu 
is  hence  called  the  (Irand  .Man,  n.  2'J'J6,  •2'jyS.  ;iG2-l  to  3649,  3G36  to  30 i3,  37-U  (o 
3745,  4G-25 


36  CON'CEUMNU    HEAVEN    AND    IIELT.. 

is  called  an  internal  and  spiritual  man.     Such  a  man,  in  the  great- 
est and  most  ])erfect  form,  is  heaven. 

61.  Such  is  the  idea  of  the  angels  concernins;  man,  wherefore 
they  never  attend  to  the  things  which  man  does  with  the  body,  but 
to  the  will  from  which  the  body  acts :  the  will  together  with  the 
understanding,  so  far  as  it  acts  in  unity  with  tlic  will,  they  gall  tlie 
man  himself.* 

62.  The  angels  indeed  do  not  see  heaven,  in  the  whole  complex, 
in  such  a  form,  for  tlie  whole  heaven  doth  not  fall  under  the  view 
of  any  angel,  but  they  occasionally  see  remote  societies,  which 
consist  of  many  thousands  of  angels,  as  one  in  such  a  form ;  and 
from  a  society,  as  from  a  part,  they  conclude  concerning  the  whole, 
which  is  lieaven ;  for  in  the  most  perfect  form  things  common  are 
as  their  parts,  and  the  parts  are  as  things  common,  the  only  differ- 
ence being  like  that  between  similar  things  of  greater  and  less 
magnitude.  Hence  they  say,  that  the  whole  heaven  is  such  in  the 
sight  of  the  Lord,  beciuse  the  Divine  sees  all  things  from  inmost, 
and  supreme, 

63.  Since  heaven  is  such,  it  is  therefore  ruled  by  the  Lord  as  one 
man,  and  hence  as  one :  for  it  is  known,  that  although  man  con- 
sists of  an  innumerable  variety  of  things,  both  in  the  whole  and  in 
part,  ill  tJie  whole,  of  members,  organs,  and  viscera,  and  hi  part,  of 
series  of  libres,  of  nerves,  and  of  blood  vessels,  thus  of  members 
•Ratliin  members,  and  of  parts  within  parts,  still  the  man  when  he 
acts,  acts  as  one :  such  also  is  heaven  under  the  government  and 
leading  of  the  Lord. 

64.  The  reason  why  so  many  various  things  in  man  act  as  one, 
is,  because  there  is  nothing  at  all  in  him  which  does  not  contribute 
something  to  the  common  stock,  and  perform  use  ;  the  whole 
[common]  performs  use  to  its  parts,  and  the  parts  perform  use  to 
the  whole,  for  the  whole  consists  of  the  parts,  and  the  parts  con- 
stitute the  whole  ;  wherefore  they  provide  for  each  other,  mutually 
regard  each  other,  and  are  conjoined  in  such  a  torm,  that  all  and 
singular  things  have  reference  to  the  whole  and  its  good:  hence  it 

*  That  the  will  of  man  is  tht;  very  e-se  of  his  life,  anil  (hat  the  understanding  i* 
t!ie  existe;e  of  lite  theiice  derived,  n.  Giiiy,  5002,  92S2.  Thai  the  life  of  the  will  is 
Vhe  principal  life  of  man,  and  that  the  life  of  the  understanding  proceeds  llience. 
tt.  5S5,  oiK),  3619,  r.il2,  SSSo,  9282,  10i)7l5,  10109,  101 10.  That  man  is  man  from 
Will  and  thence  f:\)niiiiuL'rst;i;jjMi^^,  n.  8'.»U.  90t>;^,  9071,  1007"),  10109,  10110. 


CONCERNING    HEAVF.N    AND    HF.LL.  37 

IS  tliat  thoy  net  as  one.  Similar  are  the  consociations  in  heaven, 
whore  all  are  conjoined  accordinj^  to  uses  in  a  similar  form  ;  where-" 
fore  they  who  do  not  perform  use  to  the  whole,  are  cast  out  of 
heaven,  as  tliinji^s  heterv)j^eneou3 :  to  perform  use  is  to  will  well  to 
others,  for  the  sake  of  the  common  good  ;  and  not  to  perform  use 
is  to  will  well  to  others,  not  for  the  common  good,  but  for  the  sake 
of  themselves ;  the  latter  are  they  who  love  themselves  aliove  all 
things,  but  the  former  are  they  who  love  the  Lord  above  all  tilings. 
Hence  it  is  that  they  who  are  in  heaven  act  as  one,  but  this  not 
from  themselves,  but  from  th»;  Lord,  for  they  regard  Him  as  the 
Only  One  from  whom  all  things  are,  and  His  kingdom  as  the  whole, 
the  good  of  which  is  to  be  provided  for  :  tiiis  is  understood  by  the 
Lord's  words,  "  Seek  yr  fir^^t  the  kittsjdoni  of  God,  and  His  justicf, 
and  all  things  shalt  be  added  unto  yoii,^''  Matt.  vi.  33 ;  to  seek  His 
justice  is  His  good.*  They  who,  in  the  world,  love  the  good  of 
their  country  more  than  their  own,  and  the  good  of  their  neighbour 
as  their  own,  are  they  wlio,  in  the  other  life,  love  and  seek  the 
kingdom  of  the  Lord,  for  there  the  kingdom  of  the  Lord  is  instead 
of  country;  and  they  who  love  to  do  good  to  others,  not  for  tlij© 
sake  of  themselves  but  for  the  sake  of  good,  love  their  neighbour, 
for  there  good  is  neighbour  ;t  all  who  are  such  are  in  the  Grand 
Man,  that  is,  in  heaven. 

Co.  Since  the  whole  heaven  resembles  one  man,  and  likewise  is 
a  divine-spiritual  man  in  the  greatest  form,  even  in  effigy,  therefore 
heaven  is  distinguished  into  members  and  parts,  as  man  is,  and 
they  are  also  named  in  like  manner  :  the  angels  likewise  know  in 
what  member  one  society  is,  and  in  what  another  ;  and  they  say, 
that  one  society  is  in  the  member  or  some  province  of  the  head* 
another  in  the  member  or  some  province  of  the  breast,  another  in 
the  member  or  some  province  of  the  loins,  and  so  on.  In  general, 
the  sii|)reme  or  third  heaven  ft)rms  the  head  to  the  neck  ;  the  mid- 
dle or  second  heaven  forms  the  breast  to  the  loins  and  knees  ;  the 

■  TliHt  justice  ill  the  Word  is  predicated  of  good,  judgment  of  truth,  niid  bence 
to  do  justice  and  judj;nient  is  to  do  w  bat  is  good  and  true,  n  2235,  yS57. 

t  That  the  Lord  in  the  supreme  sense  is  liie  neighbour,  nnj  hence  that  to  lov» 
the  Lord  is  to  love  that  which  is  Irom  Him,  because  in  nil  which  isTrom  Him,  He 
is,  Ihusit  is  to  love  wiiat  is  good  and  true,  n.  2425,  3-119,  OTdG,  0711,  «iS19,  6823, 
8123.  Hence  tiiat  all  good  which  is  from  the  Lord  is  the  neighbour,  aud  that  tu 
will  and  to  do  that  good  is  to  love  the  neighbour,  n.  &UJ6  lUiJ3j) 
6 


•gift  COXCtKMXc*    11I:AVKN    ANW    IlELt. 

ultimate  or  first  heaven  forms  the  feet  to  the  toes,  atid  likewise  tlie 
arms  to  the  lingers,  for  the  arms  and  hands  are  the  ultimates  of 
man,  altJiouiih  at  the  sides.  Hence  it  is  again  evident,  why  there 
are  three  heavens, 

(5G.  The  spirits  who  are  heneath  heaven,  are  greatly  surprised 
when  they  hear  and  see,  that  heaven  is  hoth  beneath  and  above  ; 
for  they  are  in  a  similar  faith  and  opinion  with  men  in  the  world, 
that  heavrn  is  no  where  except  above  ;  for  they  do  not  know  that 
the  situation  of  the  heavens  is  like  the  situation  of  the  members, 
organs,  and  viscera  in  man,  son>c  of  wliich  are  above  and  some  be- 
neath ;  and  that  it  is  like  tl.e  situation  of  thr  parts  in  each  mem- 
ber, organ,  and  viscus,  some  of  wiiich  are  within,  some  without  ; 
hence  they  have  confused  ideas  concerning  heaven. 

07.  These  remarks  ccmcerning  heaven  as  the  (iraiul  Man  are 
adduced,  since  without  this  previous  knowledge,  the  things  which 
follow  concerning  heaven  cannot  he  comprehended,  neither  can  any 
distim-t  idea  be  conceived  concun-ning  the  form  of  heaven,  concern- 
ing the  conjunction  of  the  Lord  with  heaven,  concerning  the  con- 
junction of  heaven  with  man,  nor  conceining  the  influx  of  the 
spiritual  world  into  the  natural,  ami  none  at  all  concerning  corres- 
pondence ;  of  which,  nevertheless,  it  is  designed  to  treat  in  order 
in  the  followiug  pages:  wheretore  the  above  is  premised,  for  the 
purpose  of  throwing  light  upon  those  subjects* 


That  v.vr.uv   Socir/rv   ix   rui;   IIk.vvkxs  rkskmules  oxe  jMax, 

r>S.  That  every  society  of  heaven  also  resembles  one  man,  and 
is  likewise  in  the  similitude  of  a  man,  has  been  occasionally  granted 
me  to  see.  There  was  a  society,  into  whi<'h  several  had  insinuated 
themselves  who  knew  how  to  assume  the  appearance  of  angels  of 
light,  being  hypocrites  :  when  these  were  separated  from  ihe  angels, 
I  saw  that  the  entire  s(/ciety  at  lirst  aj>])eared  as  one  obscure  [form 
or  body],  afterwards  by  degrees  in  a  Innnan  form,  but  yet  obscure- 
ly, and  at  length  in  light  as  a  man  :  lliey  who  were  in  the  man, 
and  conj|)osed  him,  were;  such  as  were  in  the  good  of  thai  s<jciety  ; 
,ihe  rest,  who  were  not  in  that  man,  and  did  not  compose  him,  were 
kypccrites:  the   latter  were  rejected,    the    former  retained:  thus 


lOXCEKNINJ*    HEAVt.V    AM)    Iir.LI,.  iJ*.) 

sfparntioii  \rns  rftcctcd.  H\  [)ocrit»'s  nrv  \hn^<',  who  sprnk  wrll.  nnd 
likewise  do  well,  but  who  ill  tvcry  tliiiii;;  rrjrard  tli(>insflvc.s  :  they 
spruk  like  an«;t'l3  concrrniiifr  the  Lord,  rojir<'riiin<x  heaven,  con- 
ceriiiii!:  love,  concerning  heavenly  life,  and  they  Idiewi.^e  do  well, 
♦  hat  thev  n)ay  appear  to  l>e  ^nch  in  actions  as  they  are  in  speech  ; 
hut  they  think  otherwise,  hehevini;  nothing,  and  wilhu^:  no  j^ood  to 
anyone  Init  tliemselves :  when  therefore  they  do  good,  it  is  for  the 
sake  of  themselves,  and  if  for  tlie  sake  f»f  others,  it  is  only  tliat  tliey 
may  lie  seen,  and  tlnis  likewise  it  is  for  the  sake  of  themselves. 

(>1).  That  an  entire  angelic  society,  when  the  I^ord  exhibits  Him- 
self present,  appears  as  one  in  a  human  form,  has  also  been  given 
me  to  see.  There  appeared  on  high  eastward  as  it  were  a  white 
cloud  Avith  a  blush  of  red,  with  little  stars  round  about,  which  de- 
scended, and  by  degrees,  as  it  descended,  it  became  more  lucid, 
and  was  at  length  seen  in  a  perfect  humnn  form :  the  little  star8 
round  about  the  cloud  were  angels,  who  so  appeared  by  virtue  of 
light  from  the  Lord. 

70.  It  is  to  be  noted,  that  although  aW  who  are  in  one  society  of 
heaven,  when  thev  are  together,  aj)i)eHr  as  one  in  the  likeness  of  « 
man,  still  one  society  is  not  like  a  man  as  another  ;  they  are  distin- 
guished from  one  another  ns  human  faces  from  one  stock  [or 
family],  for  a  reason  hinted  at  above,  n.  47,  viz.  because  they  vary 
according  to  the  varieties  of  good  in  which  they  are  principled,  and 
which  forms  them.  The  societies  which  are  in  the  inmost  or  su- 
preme heaven,  and  in  the  midst  there,  apjiear  in  the  most  perfect 
{ind  most  beautiful  human  form. 

"il.  It  is  worthy  of  remark,  that  in  proportion  to  the  numbers  in 
any  one  society  of  heaven,  and  to  their  unity  of  action,  in  the  same 
proportion  the  form  of  tlie  society  is  more  perfectly  human  ;  for 
variety  arranged  into  a  heaveidy  form  produces  perfection,  as  was 
shewn  above,  n.  .SG,  and  variety  is  given  in  proportion  to  numbers. 
Every  society  of  heaven  also  increases  in  number  every  day,  and 
as  it  increases  it  becomes  more  perfect ;  and  not  oidv  is  the  society 
thus  perfected,  hut  likewi.se  heaven  in  general,  because  societies 
constitute  heaven.  Inasmuch  as  heaven  is  perfected  by  increasing 
jmmhers,  it  is  evident  how  much  they  are  deceived,  who  believe 
tiiat  iieaven  will  eventually  be  ch)scd  by  rea-<on  of  I'ulness ;  when 
yet,  on  tlie  contrary,  the  case  is,  that  it  will  never  be  closed,  and 
that   a   greater   and    greater  fulne»i<  add>;  to  iis  jierfectiou  :   where- 


40  CtoNCRRNtNG    HEAVEN    AND    UZhL. 

fbre  the  angels  desire  nothing  more  than  that  new  angel-guests  may 
be  admitted  to  them. 

72.  Tlie  reason  why  every  society  is  in  the  figure  of  a  man  when 
it  appears  together  as  one,  is,  because  the  whole  heaven  has  that 
figure,  as  tnay  be  seen  shown  in  the  preceding  article  ;  and  in  the 
most  perfect  form,  such  as  is  the  form  of  heaven,  there  is  a  simili- 
tude between  the  parts  and  the  whole,  and  between  lesser  things  and 
the  greatest :  the  lesser  things  and  parts  of  heaven  are  the  societies 
of  which  it  consists,  and  that  these  are  heavens  in  a  lesser  form, 
may  be  seen  above,  n.  51  to  58.  The  reason  why  such  a  sinnlitude 
is  perpetual,  is,  because  in  the  heavens  the  goods  of  all  are  from 
one  love,  thus  from  one  origin  :  the  one  love,  in  which  the  goods  of 
all  in  heaven  originate,  is  love  to  the  Lord  derived  from  the  Lord : 
hence  it  is,  that  the  whole  heaven  is  a  likeness  of  Him  in  general, 
every  society  in  what  is  less  general,  and  every  angel  in  particular. 
See  also  what  was  said  above  on  this  subject,  n.  58. 


That  hence  every  Angel  is  in  a  perfect  Human  F6RMj 

73.  In  the  two  preceding  articles  it  was  shown,  that  heaven  is 
the  whole  complex  resembles  one  man,  and  in  like  manner  every 
society  in  heaven ;  and  in  connexion  with  the  reasons  which  are 
there  adduced,  it  folloAvs,  that  every  angel,  in  like  manner,  resem- 
bles one  man.  As  heaven  is  a  man  in  the  greatest  form,  and  a  so- 
ciety of  heaven  in  a  lesser,  so  is  an  angel  in  the  least ;  for  in  the 
most  perfect  form,  such  as  is  the  form  of  heaven,  there  is  a  likeness 
of  the  whole  in  the  part,  and  of  the  part  in  the  whole  :  the  reason 
of  this  is,  because  heaven  is  a  communion,  for  it  communicates  all 
things  that  it  has  Avith  every  one,  and  every  one  receives  from  that 
communion  all  things  that  he  has,  an  angel  being  a  recipient,  and 
hence  a  heaven  in  the  least  form,  as  was  also  shown  above  in  its 
proper  article.  Man  too,  so  far  as  he  receives  heaven,  so  far  like- 
wise is  a  recipient,  is  a  heaven,  and  is  an  angel :  see  al)ovc,  n.  57. 
This  is  thus  described  in  the  Apocalypse  :  "  He  measured  the  wall  of 
the  holy  Jerusalem,  a  hundred  and  forty-four  cubits,  the  measure  of 
n  man  which  is,  of  an  angeW^  xxi.  17  :  in  this  passage  Jerusalem  is 
Uie  church  of  the  Lord,  and,  in  a  more  eminent  sense,  heaven  ;* 

*  Thnt  .T(!rii<=nlena  i^  the  church,  n  40il,  3(554;,  Olfirt 


CONCERNING    IIKAVEN    ANt)    IM'.I.L.  41 

llip  ■wall  in  triitli  ulncli  protfcts  from  llio  assault  of  fulsos  uml  of 
t'vils;*  a  liuiulrcd  niul  fortv-four  aio  all  truths  ami  liood.s  in  tlio 
vi>iii|»lo.\  ;t  nicasuro  is  its  (|iialit}' :!  man  is  [the  ixinfi]  in  wlioni  arr^ 
all  those  thini^s  in  general  and  in  particular,  thus  iji  «  horn  is  heav- 
en ;  and  since  an  angel  also  is  a  man  by  virtue  of  these;  things, 
therefore  it  is  t^aitl,  the  measure  of  a  man,  which  is,  of  an  angel: 
this  is  the  spiritual  sense  of  those  words;  and,  without  that  sense, 
■who  could  understand  what  is  meant  by  the  wall  of  the  holy  Jeru- 
salem being  the  measure  of  a  man,  which  is,  of  an  angel  ?<^ 

74.  But  to  proceed  to  experience.  That  angels  are  human 
forms,  or  men,  lias  been  seen  by  me  a  thousand  times ;  for  I  have 
conversed  with  them  as  a  man  with  a  man,  sometimes  with  one  alone, 
sometimes  with  several  in  company,  nor  did  I  discover  in  them 
any  thing  dilTerent  from  man  as  to  form  :  I  have  occasionally  won- 
dered that  this  was  the  case  ;  and  lest  it  should  be  said  that  it  was 
a  fallacy,  or  fanciful  vision,  it  has  been  given  me  to  see  them  in  a 
state  of  full  wakefulness,  or  when  1  was  in  the  exercise  of  evcrj' 
bodily  sense,  and  in  a  state  of  clear  perception.  I  have  frequently 
also  told  them,  that  men  in  the  christian  world  are  in  such  blind 
Ignorance  concerning  angels  and  spirits,  as  to  believe  them  to  be 
\iiinds  without  form,  and  to  be  principles  of  pure  thought,  concern- 
Liig  which  no  idea  can  be  formed  but  as  of  something  a-thereal  con- 
raining  a  principle  of  vitality ;  and  w  hereas  they  thus  ascribe  to 
them  nothing  of  man  except  a  thinking  principle,  they  believe  that 
they  do  not  sec  because  they  have  no  eyes,  that  they  do  no! 
hear  because  they  have  no  ears,  and  that  they  do  not  speak  because 
they  have  neither  mouth  nor  tongue.     To  these  observations  the 

'  That  a  wall  denotes  truth  protecting  from  the  assault  of  falses  and  of  evils,  n. 
rt419. 

\  That  twelve  denote  oil  truths  and  goods  in  the  complex,  n.  577,  2089,  2159r 
2130,  3272,  3858,  3913.  In  like  manner  sevpnly-twn,  and  a  hundred  and  forty- 
lour,  since  144  arise  from  twelve  multiplied  into  itself,  n.  7973.  That  all  numbers, 
m  (he  Word,  signify  things,  n.  482,487,  647. (VIS, 755,  813,  1963  1988,2075,2252, 
3252,  4264,  4495, 5265.  That  numbers  multiplied  signify  the  same  with  the  sim- 
ple ones  from  which  they  arise  by  multiplication,  n  5291,  5335,  5708,  7973. 

♦  That  measure,  in  the  Word,  signifies  the  quality  of  a  thing  as  to  (ruth  and 
good,  n.  3104,9603. 

§  Concerning  the  spiritual  or  internal  sense  of  the  Word,  sec  the  explication  re- 
•^pectingthe  White  Horse  in  thr  Apocalypse,  and  the  Appendix  to  the  llfavonly 
Portrine 


42  COVCERMNG    HEAVEN    AND    IIF.LL. 

aa:rols  rrplied,  that  tlioy  are  aware  that  such  a  faith  prevoilg  vrii]r 
Bianv  ia  the  Avoild,  and  that  it  is  the  luhng  heUef  amona^the  learn- 
ed, and  hkewisc,  what  they  were  surprised  at,  amoHg  the  priests. 
They  assigned  also  a  reason  for  this,  viz.  that  the  learned  who  have 
hctn  distinguished  leaders  in  literature,  and  who  first  devised  sueh  an 
idea  concerning  angels  and  spirits,  thought  on  the  subject  from  the 
sensual  principles  of  the  external  man  ;  and  they  who  think  from 
those  principles,  and  not  from  interior  light,  and  from  the  general 
ideaAvhich  is  implanted  in  every  one,  must  of  necessity  adopt  such 
fictions,  since  the  sensual  priixciples  of  the  external  maa  have  no 
comprehension  of  any  thing  but  what  is  Avithin  the  sphere  of  na- 
ture, not  Avhat  is  aboA^e  nature,  thus  nothing  at  all  relating  to  the 
spiritual  world  :*  from  these  leaders,  as  from  guides,  Avas  derived 
a  false  mode  of  thinking  concerning  the  angels  to  others,  who  did 
not  think  from  themselves,  but  from  those  leaders  ;  and  they  Avho  at 
first  think  from  others,  and  make  such  thoughts  a  principle  of  their 
faith,  and  afterwards  vicAv  them  in  their  OAvn  understanding,  cannot 
recede  from  them  Avithout  ditliculty,  and  therefore  in  many  cases 
tliey  acquiesce  in  confirming  them.  They  said  further,  that  the 
simple  in  faith  and  heart  do  not  entertain  such  an  idea  concerning 
the  angels,  but  think  of  them  as  of  heavenly  mcji,  by  reason  that 
they  have  not  extinguislicd  by  erudition  what  is  implanted  in  them 
from  heaven,  neither  do  they  conceive  of  any  thing  without  a  form  : 
hence  it  is  that  angels  arc  always  exhibited  in  temples,  both  in 
sculpture  and  painting,  as  men.  Concerning  what  is  thus  implant- 
fd  from  heaven,  they  added,  that  it  is  the  Divine  communicated  by 
influx  to  those,  Avho  arc  in  the  good  of  faith  and  of  life. 

7 .J.  From  all  my  experience,  Avhich  has  now  continued  for  sev- 
eral years,  I  can  say  and  affirm,  that  angels,  as  to  their  form,  arc 
altogether  men ;  that  they  have  faces,  have  eyes,  ears,  breasts, 
arms,  hands,  feet;  that  they  see  each  other,  hear  and  discourse 
■with  cacli  other ;  in  a  Avord,  that  they  Avant  nothijig  ut  all  Avhich  ii^ 

*  Thai  ninn,  unless  he  be  elevated  above  ihc  scnsu.il  principles  of  the  cxternjil 
roan,  makes  little  prcigress  in  wisdom,  n.  iJ^^S'J.  Tliiit  a  wise  man  tliinks  al)ove 
tliose  spnsnal  priiicii)les,  n.  OOgy,  5091.  That  wlien  man  is  elevated  above  those 
sensual  piinciptos,  he  ((imcs  inio  a  <;learer  Inrneii,  and  at  length  into  lieavonl^v 
lighl,  n.  r>lS.3,  G.S13,  (VJir),  1M(»7,  VT-iO,  \*{>-22.  'J'hat  elevation  and  abslmetion  from 
those  sensual  principles  was  known  to  the  ancients,  n.  6;>i;{. 


CON(  I.KM.\<i    lll.WKN     A.NO     Ml. I. J-  |:{ 

proper  to  man,  except  tli;it  tlicy  arc  not  clotlifil  Midi  u  !iiatcii;il 
body  :  I  have  socn  tlicin  in  their  own  li<^lit,  \vlu<Ii  exceeds  \>y  nuiny 
d<'irrces  tlie  noon-dav  li^r'it  ot'tlio  world,  and  iii  that  li^rlit  I  oljservrd 
all  parts  of  their  faees  more  distinetly  and  elearly  than  I  ever  did 
the  faces  of  men  on  earth.  It  has  been  al:<o  granted  nie  to  see  an 
anijcl  f»f  the  inmost  iieaven  ;  his  conntenanee  was  hrifrhter  and 
more'  resjilendent  than  that  (»f  the  aHL^e-Ls  of  tho  inferior  lu  avon*  ;  i 
examined  him  closely,  and  he  had  a  human  form  in  all  perfcction. 

70.  It  is  however  to  he  noted,  that  the  anj^els  cannot  be  scon  by 
man  with  the  eyes  <)f  his  body,  but  with  the  (.-yrn  of  the  spirit  whieU 
is  in  man,*  because  the  spirit  is  in  the  spiritual  world,  and  all  thiiij^s 
of  the  body  are  in  the  natural  world ;  and  like  sees  like,  because 
its  vision  is  from  a  like  origin.  IMoreover,  the  organ  of  bodily  vis- 
ion, wiiicli  is  the  eye,  is  so  gross,  that  it  doth  not  even  see  the  more 
minute  objects  of  nature  except  by  means  of  optical  glasses,  as  is 
known  to  every  one;  hence  it  is  still  less  capable  of  seeing  those 
things  which  are  above  tlic  sphere  of  nature,  as  all  things  ai'e  whi<h 
are  in  the  s|)iritual  world :  nevertheless  these  things  may  l»e  seen 
by  man,  when  he  is  withdrawn  from  the  bodily  sight,  and  the  sight 
of  his  spirit  is  opened,  which  is  also  eH'ectcd  in  a  moment,  when  it 
pleases  the  Lord  that  they  should  be  seen  ;  and  in  this  case  man 
knows  no  other  than  that  he  sees  them  with  the  eyes  of  the  body: 
thus  nngels  were  seen  by  Abraham,  in"  Lot,  by  ^Maiioah,  and  by  thr- 
Froplicts  ;  thus  likewise  the  Lord  was  sccmi  after  His  resurreetitm 
by  His  disciples  :  in  like  manner,  alsu,  angels  have  been  scvii  by 
me.  It  was  in  conse(|(ienee  of  the  propliets  so  seeing,  that  they 
were  called  seers,  and  men  wholmd  their  eyes  oj)en,  at;  in  I.  Sam- 
uel, ix.  1> ;  Numb.  x\iii.  .'J;  and  the  makini!;  them  so  to  see  was 
called  opening  the  eyes,  as  was  the  ease  witli  the  lioy  of  I'Jislia, 
concerning  whom  we  thus  read  :  '•  Elisha  prayed  and  said,  Jr/inrah, 
upcn,  I prai/,  ftis  eyes  that  he  may  sec  ;  and  when  Jiltorak  opened  thr 
fiffs  of  the  hoff,  he  aaw  that,  lo  !  the  mountain  was  full  of  horses  and 
chariots  of  lire  about  lilisha,"  "2  KLn^rs  vi.  17. 

77.  The  well  disposed  spirits,  with  whom  I  have  also  discoursed 
on  this  subject,  were  grieved  in  their  hearts  at  observing  such  ignor- 
ance to  j)revail  within  the  church  concerning  the  state  of  heaven 

'  Tlint  man,  as  to  Lis  interiors,  is  a  spirit,  ii.  1594  And  lli«l  thai  spirit  is  Ihk 
man  himself.  bihI  that  the  body  lives  from  it,  n.  -WT,  ACr22,  00o4. 


44  uoxtERNiXG  ui:aven  and  hell. 

ami  concerning  spirits  and  angels,  anil  indignantly  charged  me  to 
declare,  that  thoy  arc  not  minds  without  form,  nor  a^thereal  spec- 
tres, but  that  thry  arc  in  ligurc  men,  and  that  they  sec,  hear,  and 
feel,  equally  as  men  in  the  world.* 


That  it  results  from  the  Divine  Human  of  the  Lord,  that 
Ueaven  in  the  whole  and  in  part  resembles  a  Man. 

78.  That  it  results  from  the  Divine  Human  of  the  Lord,  that 
Leaven  in  the  whole  and  in  part  resembles  a  man,  follows  as  a  con- 
clusion from  all  those  things  which  have  been  said  and  shown  in 
the  foregoing  articles,  viz.  I.  That  the  Lord  is  the.  God  of  heaven: 
IL  That  the  Divine  of  the  Lord  makes  heaven:  IH.  That  heaven 
consists  of  inmimerahle  societies  ;  and  that  each  society  is  heaven 
in  a  lesser  form  ;  and  each  angel  in  the  least  :  IV.  That  the 
universal  heaven  in  one  complex  resembles  one  man :  V.  That  every 
society  in  the  heavens  also  resembles  one  man :  VI.  That  hence  ev- 
ery anirel  is  in  a  perfect  human  form  :  all  these  things  establish  the 
conclusion,  that  the  Divine,  inasmuch  as  it  makes  heaven,  is  Hu- 
man in  form.  That  this  is  the  Divine  Human  of  the  Lord,  may 
be  still  more  clearly  seen  from  the  passages  taken  and  collated  at 
the  end  of  this  chapter,  by  way  of  corollary,  from  the  Arcana  Ca- 
lestia,  because  they  will  be  seen  in  a  compendium.  That  the  Human 
of  the  Lord  is  Divine,  and  that  the  truth  is  not,  as  is  believed  within 
the  church,  that  His  Human  is  not  Divine,  may  also  be  seen  from 
those  collected  extracts,  and  likewise  from  the  Doctrine  of  the  holy 
Jerusalem,  at  the  end,  where  the  Lord  is  treated  of. 

79.  That  this  is  the  case,  hath  been  made  evident  to  me  from  the 
testimonv  of  much  experience,  of  which  something  shall  l)e  said  in 
what  now  folhtws.  AH  the  angels  who  are  in  the  heavens,  never 
perceive  the  Divine  under  any  other  form  tlian  the  human ;  and, 
what  is  wonderful,  thev  who  are  in  the  superior  heavens  cannot 
tliink  ollierwise  of  the  Divine  :  they  are  brought  into  that  necessity 

*  Thai  wvery  an<;el,  inasiriuch  as  lie  is  recipient  of  divine  order  from  lUe  Lord, 
isin  a  litUTian  I'orni  perfect  and  bfanlilnl  accurdinf;  lo  reception,  n.  322,  1880, 
1881,  .S6;-!3,  3804,  41)22,  47;r>,  4797,  4983,  5 1;»9,  5530,  6(154,  1)879,  KU77,  10594. 
That  !l)(;  divine  truth  is  tlie  principle  tjy  wliitih  order  is  eHecled,  and  tiie  divine 
good  ib  the  ossenlial  of  order,  ii.  2451,  3160,  4390, 44U9,  5232,  725(3,  10122, 10555- 


CONCERNING    HEAVEN    ANI>    IirXL.  45 

of  tliinkini  from  tlio  Divine  itsolf  which  llnws-iji,  and  hkowisjp  from 
the  form  of  hoavcn,  ii(;c<»idiij<^  to  whioli  thiir  tliouirhts  extend  them- 
selves round  about ;  for  every  thought,  which  the  angels  have,  has 
extension  into  heaven,  and  according  to  that  extension  the  angels 
have  intelhgenoe  and  wisdonj :  hence  it  is  that  all  in  the  heavens 
acknowledge  the  Lord,  because  there  is  no  Divine  Human  except 
in  Him.  These  things  have  not  only  been  told  mc  by  the  angclsr, 
but  it  has  also  been  given  me  to  perceive  them,  whilst  I  was  eleva- 
ted into  the  interior  sphere  of  heaven.  Hence  it  is  evident,  that, 
in  proportion  as  the  angels  advance  in  wisdom,  in  the  same  pro- 
portion they  have  a  clearer  perception  of  this  ;  and  hence  it  is  that 
the  Lord  appears  to  them  :  for  the  Lord  appears  in  a  divine  angelic 
form,  whuh  is  human,  to  those  who  acknowledge  and  believe  in  a 
visible  Divine,  but  not  to  those  who  acknowledge  and  believe  in  an 
invisible  Divine;  for  the  former  can  sec  their  Deity,  but  the  latter 
cannot. 

80.  Inasmuch  as  the  angels  have  no  perception  of  an  invisible 
Divine,  which  they  call  Deity  without  a  form,  but  of  a  visible  Di- 
vine in  a  human  form,  theretbre  it  is  common  with  them  to  say, 
that  the  Lord  Alone  is  a  Man,  and  that  they  are  men  from  Him  ; 
and  that  every  one  is  so  far  a  man,  as  he  receives  Him  :  by  receiv- 
ing the  Lord  they  understand  the  receiving  good  and  truth  which 
are  from  Him,  since  the  Lord  is  in  His  own  good  and  in  His  own 
truth  :  this  also  they  call  w  isdom  and  intelligence,  and  observe,  that 
every  one  knows  that  intelligence  and  wisdom  are  what  make  the 
man,  and  not  the  face  without  those  principles.  That  this  is  the 
case  appears  also  from  the  angels  of  the  interior  heavens,  w  ho,  in- 
asmuch as  they  are  principled  in  good  and  truth  from  the  Lord,  and 
hence  in  wisdom  and  in  intelligence,  are  in  the  most  beautiful  and 
most  perfect  human  form,  whilst  the  angels  of  the  inferior  heavens 
are  in  a  form  less  perfect  and  beautiful.  But  the  case  is  reversed 
in  hell,  the  inhabitants  of  which,  w  hen  viewed  in  the  light  of  heaven, 
scarcely  appear  as  men,  but  as  monsters  ;  for  they  are  principled  in 
evil  and  the  false,  and  not  in  good  and  truth,  and  hence  they  are  in 
the  opposite?  to  wisdom  and  intelligence ;  wherefore  also  their  life 
IS  not  called  life,  but  spiritual  death. 

8L  Inasmuch  as  heaven  in  the  whole  and  in  part  resembles  a 
Elan  by  virtue  of  the  Divine  Human  of  the  Lord,  therefore  the  an- 
gels say  that  they  arc  in  the  Lord,  and  some  that  they  are  in  HiV 


40  CONCERNING    HEAVEN    AND    HELL. 

body,  by  wlucli  they  mean  that  they  are  in  the  good  of  the  love  of 
Him  ;  as  alao  the  Lord  Himself  tcachoth,  where  He  saith,  "  Abidf 
in  Ml,  and  lin  you:  as  the  branch  cannot  bear  fruit  from  itself  ex- 
cept it  abide  in  the  vine,  so  neither  can  ye  except  ye  abide  in  Me ;  for 
without  Mc  ye  can  do  nothing :  abide  ye  in  My  love  :  if  ye  shall  keep 
My  precepts,  ye  will  abide  in  My  love,''''  Jolin  xv.  4  to  10. 

82.  Sueh  being  the  perception  coneerning  the  Divine  in  the 
heavens,  it  is  accordingly  implanted  in  every  man  v.  ho  receives  any 
influx  from  heaven,  to  think  of  God  under  a  human  shape :  this 
M'as  the  case  with  the  ancients,  and  this  also  is  the  case  with  the 
moderns,  both  without  the  church  and  within  it ;  the  simple  seeing 
Him  in  thought  as  the  Ancient  [One]  in  brightness.  But  this  im- 
planted thought  is  extinguished  by  all  those  who  have  removed 
heavenly  influx  by  their  own  ])roper  intelligence,  and  by  a  life  of 
evil :  they  who  have  extinguished  it  by  their  own  proper  intelli- 
gence, are  not  willing  to  acknoAvledge  any  but  an  invisible  God, 
but  they  Mho  have  extinguished  it  by  a  life  of  evil,  are  not  willing" 
to  acknowledge  any  God :  the  former  and  the  latter  are  not  aware 
of  such  an  implantation,  because  they  are  not  sensible  of  it,  when 
yet  this  is  the  very  celestial-divine,  which  primarily  flows-in  from 
heaven  with  man,  because  man  was  born  for  heaven,  and  no  one 
comes  into  heaven  without  an  idea  of  the  Divine. 

83.  Hence  it  is,  that  he  who  is  not  in  the  idea  of  heaven,  that  is, 
in  an  idea  of  the  Divine  in  whom  heaven  originates,  cannot  be  ele- 
vated to  the  first  threshold  of  heaven ;  for  as  soon  as  he  comes 
thither,  there  is  perceived  resistance  and  a  strong  opposing  strug- 
gle :  the  reason  is,  because  the  interiors  appertaining  to  him,  which 
ought  to  receive  heaven,  are  closed,  inasmuch  as  they  are  not  in 
the  form  of  heaven ;  yea,  they  are  shut  up  the  more  closely  in  pro- 
portion as  he  approaches  nearer  to  heaven.  Siich  lot  awaits  those 
Avithin  tlie  church,  who  deny  the  Lord,  and  who,  like  the  Socinians, 
deny  His  Divinity  :  but  what  is  the  lot  of  those  who  are  born  out 
of  the  church,  to  whom  the  liOrd  is  not  known  because  they  have 
not  the  Word,  will  be  seen  in  the  following  pages. 

84.  That  the  arrcients  had  an  idea  of  a  Human  in  regard  to  the 
Divine,  is  manifest  from  the  appearances  of  the  Divine  before 
Abraham,  Lot,  Joshua,  Gideon,  jManoah,  his  wife,  and  others,  who, 
although  they  saw  God  as  a  Man,  still  adored  Him  as  the  God  of 
the  universe,  calling  Him  the  God  of  heaven  and  earth,  and  Jeho- 


CONCEKMN*.    IIF.AVKX    AND    lltLL.  47 

vuh :  that  it  Avas  tlic  Loitl  wli(»  was  scon  hy  Abraham,  He  Ilun.scll' 
toaohcs  in  John,  chap.  viii.  ot>;  lliat  il  was  Ho  also  who  was  .seen  bv 
the  rest,  is  evident  from  tlie  Lord's  words,  '•  That  no  one  hath  seen 
the  Father  and  His  shape,  or  heard  His  voice,"  1.  John  18.  cliap. 
V.  37. 

85.  But  that  Cod  is  a  INIau,  can  with  diflicidty  he  comjjrchended 
hy  those  who  judge  of  ail  tilings  from  the  sensual  principles  of  the 
external  man  :  f<)r  the  sensual  man  cannot  think  otherwise  of  the 
'Divine  than  from  the  world  and  frotn  the  things  which  are  in  tiie 
world,  thus  lie  cannot  tliink  otherwise  of  a  Divine  and  Spiritual 
Man,  than  as  of  a  corporeal  and  natural  man  :  hence  he  concludes 
that,  if  (jt)d  were  a  I\[an,  He  would  he  in  size  like  the  universe, 
and  if  he  ruled  heaven  and  earth.  He  would  do  it  by  means  of  many 
officers,  after  the  manner  of  kings  in  the  world  :  if  he  were  told,  that 
in  hoaven  there  is  no  extension  of  sj)ace  as  in  the  world,  he  would 
not  at  all  comprehend  it  ;  for  he  who  thinks  from  nature  and  her 
lumen  alone,  thinks  only  from  extension,  such  as  he  observes  it  be- 
fore his  eyes  :  but  it  is  a  very  great  mistake  to  think  in  like  manner 
concerning  heaven,  because  extension  in  heaven  is  not  like  exten- 
sion in  the  world  :  in  the  world  extension  is  determinate,  and  hence 
measurable,  but  in  lieaven  extension  is  not  determinate,  and  hence 
not  measurable.  More  liowever  will  be  seen  concerning  extension 
in  heaven  in  what  follov.s,  when  we  come  to  treat  of  space  and 
time  in  the  sjjiritual  world.  Moreover,  every  one  knows  how  far 
the  sight  of  the  eye  extends  itself,  viz.  to  the  sun  and  to  the  stars, 
which  are  at  so  great  a  distance  :  he  who  thinks  deeper  knows  also, 
that  the  internal  sight,  which  is  of  the  thought,  extends  itself  still 
further,  and  lience  that  a  still  interior  sight  has  a  still  further  ex- 
tent :  A\  hat  then  must  be  the  case  with  the  divine  sight,  which  is 
the  inmost  and  highest  of  all  !  Inasmuch  as  the  thoughts  are  of 
such  an  extent,  therefore  all  things  of  heaven  arc  communicated 
with  every  iidiabitant,  thus  all  things  of  the  Divuic  which  makes 
heaven,  and  lills  it,  as  was  shcAvn  in  the  preceding  articles. 

SG.  The  inhabitants  of  heaven  expressed  their  surprise,  that 
men  should  believe  themselves  intelligent,  who,  in  their  thoughts 
of  God,  think  of  an  invisible  Being,  that  is,  of  a  Being  incompre- 
hensible under  any  form ;  and  that  they  should  call  those  not  in- 
telligent, and  also  simple,  who  think  otherwise  ;  when  yet  the  con- 
trary is  the  case  :  they  (the  inhabitants  of  heaven)  suggest  a  doubt. 


48  COXCERN'IN'G  HEAVEN  AND  HELL. 

M-hether  they  mIio  believe  themselves  intellijient  for  the  ahove  rea- 
son, would  not  be  found,  on  examination,  to  see  nature  instead  of 
God,  some  of  them  that  nature  which  is  evident  to  the  sight,  some 
of  them  that  nature  Avhich  is  not  evident  to  the  sii^ht ;  and  whether 
they  are  not  blinded  to  such  a  degree,  as  not  to  know  what  God  is, 
what  an  angel,  wliat  a  spirit,  what  their  own  soul  which  is  to 
live  after  death,  what  the  life  of  heaven  appertaining  to  man,  and 
several  other  points,  which  relate  to  intelligence ;  when  yet  all 
tliese  things  are  known  in  their  measure  to  those  whom  they  call 
simple,  and  who  have  an  idea  of  their  God  as  of  the  Divine  in  a 
human  form,  an  idea  of  an  angel  as  being  a  heavenly  man,  an  idea 
of  their  own  soul,  which  is  to  live  after  death,  as  being  like  an  an- 
gel, and  an  idea  of  the  life  of  heaven  appertaining  to  man  as  deno- 
ting to  live  according  to  the  divine  precepts  :  these  latter  therefore 
the  angels  call  intelligent  and  accommodated  to  heaven,  but  on  the 
other  hand  thej'^  call  the  former  non-intelligent.* 

*  Eztracts  from  the  Arcana  Cctilestia,  concerning  the  Lord  and 
concerning  His  Divine  Human. 

That  th(3  Lord  had  a  Divine  from  conception  itself,  n.  4041,  49G3,  5041,  5157, 
6716,  10125.  That  the  Lord  alone  had  divine  seed,  n.  14;i8.  That  His  soul 
v/as  Jehovah,  n.  1909,2004,  2005,  2018,  2025.  That  thus  the  imnost  of  the 
Lord  was  the  Divine  Itself,  and  that  the  clothing  was  from  the  mother,  n.  5041. 
That  the  Divine  Itself  was  the  Esse  of  the  Lord's  life,  from  which  the  Humau 
afterwards  went  forth,  and  was  made  the  Existere  from  that  Esse,  n.  3194,3210, 
10270,  10372. 

That  within  the  church,  where  the  Word  is,  and  by  it  the  Lord  is  known,  the 
Divine  of  the  Lord  ought  not  to  be  denied,  nor  the  Holy  proceeding  from  Ilin), 
n.  2359.  That  they  within  the  church  who  do  not  acknowledge  the  Lord,  have 
no  conjunction  with  the  Divine :  it  is  otherwise  with  those  who  are  out  of  the 
church,  n.  10205.  That  the  essential  of  the  church  is  to  acknowledge  the  Di- 
vine of  the  Lord,  and  His  union  with  the  Father,  n.  10083,  10112,  10370, 1072* 
10730,  10816,  10817,  lOSld,  10820. 

That  the  subject  treated  of  in  the  Word,  in  many  passages,  is  concerning  the 
glorification  of  the  Lord,  n.  10828.  And  that  this  subject  is  every  where  treated 
of  in  the  internal  sense  of  the  Word,  n.  2249,  2523,  3245.  That  the  Lord  glori- 
fied His  Human  and  not  the  Divine,  because  the  latter  was  glorified  in  Itself,  n. 
10057.  That  the  Lord  came  into  the  world  that  He  might  glorify  His  Human, 
n.  3637,  4286,  9315.  That  the  Lord  glorified  His  Human  by  the  Divine  love 
which  was  in  Himself  from  conception,  n.  4727.  That  the  love  of  the  Lord  to- 
wards the  universal  human  racq  was  the  life  of  the  Lord  in  the  world,  n.  2253 
That  the  Lord's  love  transcend^i  all  human  understanding,  n.  2077.     That  th^' 


CONCEnNING    nEAVl:\'    AND    II F.I.I.  49 

'riI.\T     rUUUn    IS    \    CoRRESPONDr..\CE    OK    ALL    TuiNGS    OK    IIeAVEN 

\\  rni  .ALL  TiiLNcs  or  Man. 

87.  It  is  unknown  at  this  day  what  correspondence  is,  and  this 
iirnorance  originatrs  in  several  causes  ;  the  primary  one  is,  because 
niuji  has  rcmovrd  himself  from  heaven  by  tlie  love  of  self  and  of 
the  worUl :  for  he  who  loves  himself  and  the  world  above  all  things, 

Lord  saved  the  iiiinian  race  by  glorifying  His  Human,  n.  4160,  10010,  10153, 
I0()5o,  10tiol>,  10^28.  That  otiierwisc  tlic  whole  liuman  race  would  have  per- 
ished in  eternal  death,  n.  l(i7H.  Concerning  the  state  of  the  Lord's  glorification 
and  himiiliation,  n.  1765,  VM'J,  215'.l,  iitiiti').  That  glorifualion,  whire  it  is  pre- 
dicated iif  the  Lord,  denotes  the  uniting  of  His  Human  will)  His  Divine,  and 
that  to  glorify  is  to  make  divine,  n.  1()0;{,  \i)()'>:i.  lOo^i.  That  the  Lord,  when 
He  glorified  His  Human,  put  off  all  the  human  principle  derived  from  the  mother, 
until  at  length  He  was  not  her  son,  n.  2iry.),  2.J74,  2i;i!»,  30:?0,  lUe2'.l. 

That  tiie  Son  of  God  from  eternity  was  the  divine  truth  in  heaven,  n.  2623, 
2706,  2603,  3195,  370-1.  That  the  Lord  also  made  His  Human  divine  truth  from 
the  divine  good  which  was  in  Him,  when  He  was  in  the  world,  n.  2603,  3194, 
3105,  3210,  6716,  6864,  7014,  7490,  6127,  8724,  0190.  That  the  Lord  at  that 
time  arranged  all  things  appertaining  to  Himself  into  a  celestial  form,  which  is 
according  to  divine  truth,  n.  1928,  3633.  That  on  this  account  the  Lord  was 
■  ailed  the  Word,  which  is  divine  truth,  n.  2533,  2816,  2859,  2804,  3393,  3712. 
That  the  Lord  alone  had  perception  and  thought  from  Himself,  and  above  all 
angelic  perception  and  thought,  n.  1904,  1914,  1915. 

That  the  Lord  united  Divine  Truth,  which  was  Himself,  with  the  Divine 
Good  which  was  in  Himself,  n.  10047,  10052,  10076.  That  the  unition  w.as  re- 
ciprocal, n.  2004.  10067.  That  the  Lord,  when  ho  departed  from  the  world, 
made  His  Human  also  Divine  Good,  n.  3194,  3210,  6664,  7409,  8724,  9199, 
10076.  That  this  is  understood  by  His  coming  n)rth  from  the  Father  and  re- 
turning to  the  Father,  n.  3194,  3210.  That  thus  He  was  made  one  with  the 
Father,  n.  2751,  3704,  4766.  That  af\er  the  unition  divine  truth  proceeds  from 
the  Lord,  n.  3704,  3712,  3969,  4577,  5704,  7499,  6127,  8241,  9199,  9398.  In 
what  manner  divine  truth  proceeds,  illustrated,  n.  7270,  9407.  That  the  Lord, 
t'rom  His  own  proper  power,  united  the  Human  with  the  Divine,  n.  1616,  1749, 
1753,  1813,  1921,  2025,  2026,  2523,  3141,  5005,  5045,  6716.  That  hence  it  may 
be  manifest,  that  the  Human  of  the  Lord  was  not  as  the  human  principle  of  an- 
other man,  because  He  was  conceived  from  the  Divine  Himself,  n.  10125, 10626, 
That  His  union  with  the  Father,  from  whom  He  ha<i  His  soul,  was  not  as  be- 
tween two,  but  as  between  soul  and  body,  n.  3737,  10624. 

That  the  most  ancient  people  could  not  adore  the  Divine  Eese,  but  the  Divine 
Lxisterc,  which  is  the  Divine  Human,  and  that  the  Lord  therefore  came  into  the 
world,  that  He  might  be  made  the  Divine  Exisfere  from  the  Divine  Esse,  n.  4687, 
5321.  That  the  ancients  acknowledged  the  Divine  because  He  appeared  to  them 
m  a  human  form,  and  that  this  was  th'.-  Divine  Human,  n.  5110,  5G63,  684$, 


/ 

50  CONCERNINU  HEAVEN  AND  HELL. 

regards  only  worldly  things,  since  they  soothe  the  external  senses 
and  gratify  the  natural  temper,  and  does  not  regard  s|»iritual 
things,  because  these  soothe  the  internal  senses  and  gratify  the 
mind ;  wherefore  men  of  this  descrijjtion  reject  these  latter  things 

10737.  That  tlic  Infinite  Esse  could  not  flow-in  into  heaven  with  the  angels, 
nor  with  men,  except  by  [or  through]  the  Divine  Human,  n.  164G,  1990,  2016, 
2035.  That  in  heaven  no  other  Divine  is  perceived  but  the  Divine  Human,  n. 
6475,  9303,  93G7, 10067.  That  the  Divine  Human  from  eternity  was  the  Divine 
Truth  in  heaven,  and  the  Divine  passing  through  heaven,  thus  the  Divine  Ex- 
istere,  which  afterwards  in  the  Lord  was  made  the  Divine  Esse  bj-  itself,  from 
which  is  the  Divine  E.xistere  in  heaven,  n.  3001,  0280,  G880, 10.">79.  What  was 
the  quality  of  the  state  of  heaven  before  the  coming  of  the  Lord,  n.  6371,  6372. 
6373.  That  the  Divine  was  not  perceptible  except  when  it  had  passed  through 
heaven,  ii.  6982,  6996,  7004. 

That  the  inhabilants  of  all  the  earths  adore  the  Divine  under  a  human  form, 
thus  the  Lord,  n.  6700,  S541  to  8547,  10736,  10737,  1073S.  That  they  rejoice 
when  they  hear  that  God  was  actually  made  a  Man,  n.  9361.  That  the  Lord 
receives  ail  who  are  in  good,  and  who  adore  the  Divine  under  a  human  form,  n.. 
93.59.  That  God  cannot  be  thought  of  except  in  a  human  form,  and  that  what 
is  incomprehensible  falls  into  no  idea;  thus  is  no  object  of  faith,  n.  9359,  9972. 
That  man  is  capable  of  worshipping  what  he  has  some  idea  of,  but  not  what  he 
hath  no  idea  of,  n.  4733,  5110,  5633,  7211,  9267,  10067.  That  therefore  by  the 
generality  in  the  universal  terrestrial  globe,  the  Divine  is  worshipped  under  a 
human  form,  and  that  this  is  the  ellect  of  influx  from  heaven,  n.  10159.  That 
all  who  are  principled  in  good  as  to  life,  when  they  think  of  the  Lord,  think  of 
the  Divine  Human  and  not  of  the  Human  separate  from  the  Divine  ;  it  is  other- 
wise with  those  who  arc  not  principled  in  good  as  to  life,  n.  2326,  4724,  4731 , 
4766,  8878,  9193,  9198.  That  in  the  church  at  this  daj',  they  who  are  in  evil  as 
to  life,  also  who  are  in  faith  separate  from  charit}-,  think  of  the  Human  of  the 
Lord  without  the  Divine,  and  likewise  do  not  comprehend  what  the  Divine  Hu- 
man is,  and  the  reasons  thereof,  n.  3212,  3241,  4689,  4692,  4724,  4731,  5321, 
6372,  8378,  9193,  9198.  That  the  Human  of  the  Lord  is  Divine,  because  A-om 
the  Esse  of  the  Father  which  was  His  soul,  illustrated  by  the  likeness  of  the  fa- 
ther in  the  children,  n.  10270,  10372, 10823  :  and  because  it  was  from  the  divine 
love,  which  was  the  very  Esse  of  His  life  from  conception,  n.  6872.  That  every 
man  is  such  as  his  love  is,  and  that  he  is  his  ov,-n  love,  n.  6872,  10177,  10284. 
That  the  Lord  made  all  the  Human,  both  internal  and  external.  Divine,  n.  1603. 
1815,  1902,  1926,  2093,  2803.  That  therefore  He  rose  again  as  to  the  whole 
body,  otherwise  than  any  man,  n.  1729,  2983,  5078,  10825. 

That  the  Human  of  the  Lord  is  Divine,  is  acknowledged  from  His  omnipres- 
ence in  the  sacred  supper,  n.  2343,  2359  :  and  from  His  transformation  before 
His  three  disciples,  n.  3212  :  and  also  from  the  Word  of  the  Old  Testament,  in 
that  it  is  called  God,  n.  10154  ;  and  in  that  it  is  called  Jehovah,  n.  1603.  1736, 
1815, 1902,  2921,  3035,  5110,  62ol,  6303,  8364,  9194,  9315.  That  a  distinction 
is  made  in  the  sense  of  the  letter  between  the  Father  and  tho  son,  or  between 


CONXERNIXC;    HEAVEN    AND    HELL.  51 

from  thenif-clvcs,  saying  tliry  arr*  of  too  hijih  a  nature  to  become 
objects  of  thoujrht.  It  was  otliorwise  with  the  ancients,  to  whom 
the  science  of  correspondences  was  the  chief  of  all  sciences: 
tlirouuii  that  science  also  they  imbibed  intclli<ience  and  wisdom, 
and  tliey  who  were  of  the  church  enjoyed  by  it  coumninication 
with  heaven ;  for  the  science  of  correspondences  is  an  angelic 
science.     The  most  ancient  people,  who  were  celestial  men,  by 

Jeliovali  and  the  Lord,  but  not  in  the  internal  sense  of  the  Word,  in  wliit  Ii  tlie 
angels  of  heaven  are,  n.  3035.  That  in  the  cliristian  world  the  Human  of  the 
Lord  Iiath  been  acknowledged  to  be  not  Divine,  and  that  tliis  was  cirectcd  in  a 
council  tor  the  nakc  of  the  Pope,  that  he  might  be  acknowledged  as  His  vicar, 
n.  30:?.-). 

That  christians  in  tiie  other  life  were  explored  as  to  the  idea  they  held  con- 
corning  one  God.  and  that  it  was  found  that  they  had  an  idea  of  three  gods,  n. 
23*20,  5'256,  1073G,  10737,  10738,  H)&2i.  That  a  Trinity,  or  Divine  Trine,  may 
be  conceived  of  in  one  person,  and  thus  one  God,  but  not  in  three  persons,  n. 
I07:i3,  10e21,  10824.  That  a  Divine  Trine  in  the  Lord  is  acknowledged  in 
heaven,  n.  14,  15,  1720,  2005,  525(i,  0303.  That  the  Trine  in  the  Lord  is  the 
Divine  Itself,  which  is  called  the  Father,  the  Divine  Human,  which  is  called  the 
Son,  and  the  Divine  Proceeding,  which  is  called  the  Holy  Spirit,  and  that  this 
Divine  Trine  is  One,  n.  2149,  215G,  22S8,  2321,  2329,  2447,  3704,  C903,  7182, 
10738,  10822.  10823.  That  the  Lord  Himself  teacheth  that  the  Father  and  He 
are  One,  n.  1729,  2004,  2005,  2018,  2025,  2751,  3704,  373G,  47G6  :  and  that  the 
Holy  Divine  proceeds  from  Him,  and  that  it  is  of  Him,  n.  39G9,  4G73,  G788, 
C993,  7409,  8127,  8302,  9109,  922S,  9229,  9270,  9407,  9818,  9820, 10330. 

That  the  Divine  Human  flows-in  into  heaven,  and  makes  heaven,  n.  3038. 
That  the  Lord  is  the  all  in  heaven,  and  that  He  is  the  life  of  heaven,  n.  7211, 
9128.  That  the  Lord  dwells  in  the  angels  in  what  is  Hi.s  own,  n.  9338,  10125, 
10151.  101.'j7.  That  honco  they  who  are  in  heaven  are  in  the  Lord,  n.  3G37, 
3G38.  That  the  conjunction  of  the  Lord  with  the  angels  is  according  to  the  re- 
ception of  the  good  of  love  and  of  charity  from  Him,  n.  904,  419S,  4206,  4211, 
4320,  G280,  G832,  7042,  8819,  9GS0,  9G82,  9G83,  lOlOG,  10811.  That  the  universal 
heaven  has  reference  to  the  Lord,  n.  551 ,  552.  That  the  Lord  is  the  common 
centre  of  iieaven,  n.  3633.  That  all  in  heaven  turn  themselves  to  the  Lord,  who 
is  above  the  heavens,  n.  9828,  10130,  10189.  That  ncvc.nheless  the  angels  do 
not  turn  themselves  to  the  Lord,  but  the  Lord  turns  them  to  himself,  n.  10189 
That  the  presence  of  the  angels  is  not  with  the  Lord,  but  the  presence  of  the 
Lord  with  the  angels,  n.  94)5.  Tliat  in  heaven  there  is  no  conjunction  with  the 
Divine  Itself,  but  with  the  Divine  Human,  n.  4211,  4724,  .5633. 

That  heaven  corresponds  with  the  Divine  Human  of  the  Lord,  and  that  hence 
heaven  in  general  is  as  one  man,  and  that  on  this  account  heaven  is  called  the 
Grand  Man,  n.  2996,  2998,  3624  to  3G49,  3(')3G  to  3643,  3741  to  3745,  4625. 
That  the  Lord  is  the  Only  Man,  and  that  they  only  are  men  who  recci^e  what 
is  Divine  from  Him,  n.  1894.  That  so  far  as  they  receive,  so  far  they  are  men 
and  images  of  Him,  n.  8547.    That  therefore  the  angels  arc  forms  of  love  and 


5^  CONCERNING    HEAVlBN    AND    HELL. 

virtue  of  correspondence  thou<Tht  as  the  anjirclp,  and  on  this  account 
also  discoursed  with  the  angels  ;  and  therefore  the  Lord  was  often 
seen  by  them,  and  instructed  them.  But  at  this  day  that  science  is 
so  totally  lost,  that  it  is  not  known  what  correspondence  is.* 

88.  Now  since  without  a  perception  of  what  correspondence  is, 
it  is  impossible  for  any  thing  to  be  clearly  know^n  concerning  the 
spiritual  world,  also  concerning  its  inllux  into  the  natural  world, 
and  indeed  concerning  what  the  spiritual  is  in  respect  to  the  nat- 
ural;  also  concerning  the  spirit  of  man,  which  is  called  the  soul, 
and  concerning  its  operation  into  the  body ;  also  concerning  the 
state  of  man  after  death ;  therefore  it  may  be  expedient  to  say 
what  correspondence  is,  and  what  its  quality :  thus  also  the  way 
is  prepared  for  what  is  to  follow. 

89.  First  then  it  shall  be  declared  what  correspondence  is.  The 
whole  natural  world  corresponds  to  the  spiritual  world,  not  only 
the  natural  world  in  general,  but  also  in  every  particular ;  where- 
fore whatever  exists  in  the  natural  world  from  the  spiritual,  this  is 
said  to  be  correspondence.  It  is  to  be  noted,  that  the  natural  world 
exists  and  subsists  from  the  spiritual  world,  altogether  as  an  effect 
from  its  efficient  cause.  The  natural  world  so  called  is  all  that  ex- 
tense  which  is  under  the  sun,  and  receives  heat  and  light  from  the 
sun,  and  the  things  of  that  world  are  all  things  which  thence  sub- 
sist ;  but  the  spiritual  w^orld  is  heaven,  and  the  things  of  that  world 
are  all  things  which  are  in  the  heavens. 

90.  Inasmuch  as  man  is  a  heaven  and  also  a  world  in  the  least 
form  after  the  image  of  the  greatest,  [see  above,  n.  57,]  therefore 
there  is  appertaining  to  him  both  a  spiritual  world  and  a  natural 

cliarity  in  a  human  form,  and  that  this  is  from  the  Lord,  n.  3804,  4735,  4797, 
49S5,  511)!),  rjfyjO,  9879,  10177. 

That  the  universal  heaven  is  the  Lord's,  n.  2751,  708G.  That  He  hath  all 
power  in  the  heavens  and  in  the  earths,  n.  1G07,  10089,  10827.  That  the  L6rd 
rules  the  universal  heaven,  and  that  Ho  also  ruleth  all  things  which  thence  de- 
pend, thus  all  thinjrs  in  the  world,  n.  2020,  2027,  4523,  4524.  That  the  Lord 
alone  hath  the  power  of  removing  tiie  hells,  of  withholding  from  evils,  and  of 
holding  in  good,  tints  of  .-aving,  n.  10019. 

*  How  far  the  science  of  correspondences  excels  other  sciences,  n.  4280.  That 
the  chief  science  amongst  the  ancients  was  the  science  of  correspondences,  but 
at  this  day  it  is  obliterated,  n.  3021,  3419,  4260,  G749,  4844,  4964,  4905,  C004, 
7729,  10252.  That  with  the  orientals,  and  in  Egypt,  the  science  of  correspond- 
ences flourished,  n.  5702,  GG92,  7097,  7779,  9391,  10-107, 


Ct<\CF.UMNCr    lir.AVKN    AND    H  F.I.I..  6:j 

World:  tho  interior^:,  \vliich  arc  of  liis  iniiid,  and  Iiavo  rrforonof  to 
uiidt'rstaiiding  and  will,  make  his  spiritual  world  ;  but  the  exteriors, 
which  arc  of  his  body,  and  have  reference  to  his  senses  and  ac- 
tions, make  his  natural  world:  whatsoever  therefore  in  his  natural 
world,  that  is,  in  his  body  and  its  senses  and  actions,  exists  from 
his  spiritual  world,  that  is,  from  his  mind  and  its  understanding- 
and  will,  is  called  correspondent. 

91.  "What  the  quality  of  correspondences  is,  maybe  seen  in  man 
from  his  face,  since  in  the  face  which  has  not  learnt  the  art  of 
simulation,  all  the  affections  of  the  mind  present  themselves  visible 
in  a  natural  form  as  in  their  type,  Avhencc  the  face  is  said  to  be 
the  index  of  the  mind  [««//H//s] ;  thus  his  sjjiritual  world  presents 
itself  visible  in  his  natural  world  ;  in  like  manner  the  things  w  hicli 
are  of  the  understandinir  are  sensibly  manifested  in  the  speech,  and 
the  thinjis  which  are  of  the  will,  in  the  gestures  of  the  body.  Those 
things  therefore  which  are  done  in  the  body,  whether  it  be  in  the 
ftice,  or  in  the  speech,  or  in  the  gestures,  are  called  corresponden- 
ces. 

92.  From  these  considerations  it  may  also  be  seen  what  the  in- 
ternal man  is,  and  what  the  external,  viz.  that  the  internal  is  what 
is  called  the  spiritual  man,  and  the  external  what  is  called  the  nat- 
tiral  man  ;  also,  that  the  one  is  distinct  from  the  other,  as  heaven  i« 
distinct  from  the  world ;  likewise,  that  all  things  which  are  done 
and  exist  in  the  external  or  natural  man,  are  done  and  exist  from 
the  internal  or  spiritual  man. 

93.  These  things  are  said  concerning  the  correspondence  of  the 
internal  or  spiritual  man  with  his  external  or  natural  man ;  but  in 
what  now  folloAvs  we  shall  treat  of  the  correspondence  of  the  whole 
heaven  with  singular  the  things  of  man. 

94.  It  has  been  shown  that  the  universal  heaven  resembles  one 
man,  and  that  it  is  a  man  in  image,  and  is  therefore  called  the 
Grand  Man:  it  has  been  shown  also  that  hence  the  angelic  socie- 
ties, of  which  heaven  consists,  are  arranged  in  order,  as  the  mem- 
bers, organs  and  viscera,  in  man,  so  that  there  are  some  which  are 
in  the  head,  some  in  ilie  breast,  some  in  the  arms,  and  some  in 
every  single  part  of  those  members,  [see  above,  n.  59  to  72].  The 
societies,  therefore,  which  are  in  any  member  there,  correspond  to 
a  similar  member  in  man,  so  that  those  which  are  in  the  head  there 
correspond  to  the  head  in  man  :  those  which  arc  iu  the  breast  (here 


54  tOiNCERXIN'G    HEAVEN    AND    HELL. 

corrcspoutl  to  ilic  breast  in  man,  and  those  vhich  are  in  the  arir*s 
♦here  correspond  to  the  arms  in  man;  and  so  in  all  other  cases: 
from  this  correspondence  man  subsists,  for  man  derives  subsistence 
from  no  other  source  than  from  heaven. 

95.  That  heaven  is  distinguished  into  two  kingdoms,  one  of 
which  is  called  the  celestial  kingdom,  the  other  the  spiritual  king- 
dom, may  be  seen  above  in  its  proper  article  :  the  celestial  kingdom 
in  general  corresponds  to  the  heart,  and  to  all  thnigs  of  the  heart 
in  the  body  throughout ;  and  the  spiritual  kingdom  corresponds  to 
the  lungs,  and  to  all  things  of  the  lungs  in  the  body  througliout : 
the  heart  and  the  lungs  also  make  two  kingdoms  in  man,  the  heart 
having  rule  therein  by  the  arteries  and  veins,  and  the  lungs  by  ner- 
vous and  moving  fibres,  both  being  united  in  every  force  and  action. 
In  every  individual  man,  in  his  spiritual  world,  which  is  called  hia 
spiritual  man,  there  are  also  two  kingdoms,  one  of  the  will,  and 
the  other  of  the  nnderstanding ;  the  will  rules  by  the  afiections  of 
good,  and  the  understanding  by  the  affections  of  truth  ;  these  king- 
doms also  correspond  to  the  kingdoms  of  the  heart  and  the  lungs  in 
the  body  :  the  case  is  similar  in  the  heavens;  the  celestial  kingdom 
is  the  will-principle  of  heaven,  in  which  kingdom  the  good  of  love 
bears  rule,  and  the  spiritual  kingdom  is  the  intellectual  of  heaven, 
in  which  kingdom  truth  bears  rule  :  these  are  the  kingdoms,  which 
correspond  to  the  functions  of  the  heart  and  lungs  in  man.  From 
this  correspondence  it  is  that  the  heart,  in  the  Word,  signifies  the 
will,  and  likewise  the  good  of  love,  and  that  the  breath  of  the  lungs 
signifies  the  understanding  and  the  truth  of  faith :  hence  likewise  it 
is,  that  to  the  heart  are  ascribed  aflections,  although  they  are  not 
there  seated  nor  thence  derived.* 

s. 

*  Concerning  tlic  correspondence  of  the  heart  and  luna;s  with  the  Grand  Man, 
which  is  heaven,  from  experience,  n.  3883  to  380G.  That  the  heart  corresponds 
to  those  who  arc  in  the  celestial  kingdom,  but  the  lungs  to  those  who  arc  in  the 
spiritual  kingdom,  n.  3685,  388(5,  3687.  That  in  heaven  there  is  a  pulse  like 
that  of  tiio  heart,  and  a  respiration  like  that  of  the  lungs,  but  more  interior,  n. 
3384,  338.5,  3887.  That  the  pulse  of  the  heart  is  various  there  according  to 
states  of  love,  and  the  respiration  according  to  states  of  charity  and  faitli,  n.  338G, 
3887,  388f).  That  the  heart,  in  the  Word,  denotes  the  will,  thus  that  what  is 
from  the  heart  is  from  the  will,  n.  2930,  7542,  8910,  9113,  10.33(;.  That  the. 
heart  also,  in  the  Word,  signifies  the  love,  thus  that  what  is  done  from  tlio  hoarr 
is  ^onc  from  the  love,  n.  7512,  9050,  10336, 


CONCEUNIN«;    MCVVE.N    AND    IIKLl..  £5 

1)6.  The  corrcspoiuleiicc  of  the  two  kingdoms  of  heaven  with  tlic 
iieart  und  lunj^s  is  the  gem-rtil  correspondence  of  heaven  with  man  • 
br.t  tin;  less  iii;ciieral  is  with  sin;^ulur  liis  members,  organs,  and  vis- 
cera, and  what  the  <iuahty  of  this  is,  shall  also  be  related.  They 
t\ ho,  m  the  (irand  Man,  wliich  is  heaven,  are  in  tlie  head,  excel  all 
others  in  every  good,  for  they  are  in  love,  peace,  innocence,  wisdom, 
intelligence,  and  hence  in  joy  and  happiness  ;  these  flow-in  into  the 
h<'ad,  and  into  those  things  which  are  of  the  head  appertaining 
to  iiKui,  and  correspond  to  them.  They  who,  in  the  Grand  Mtm, 
which  is  heaven,  are  in  the  breast,  are  in  the  good  of  cliarity  and  of 
faith,  and  also  tlow-in  into  the  breast  of  man,  and  correspond  to  it. 
But  they  who,  in  tlie  Gr.ind  Man  or  heaven,  are  in  the  loins,  and 
in  the  organs  consecrated  to  generation  there,  are  in  conjugal  love. 
They  who  are  in  the  feet,  are  in  the  ulthnate  good  of  heaven,  which 
is  called  spiritual-natural  good.  They  who  are  in  the  arms  and 
hands,  are  in  the  power  of  truth  derived  from  good.  They  who 
arc  in  the  eyes,  are  in  understanding,  lliey  who  are  in  the  cars, 
are  in  hearkening  and  obedience.  They  who  are  in  the  nostrils, 
are  in  perception.  They  who  are  in  the  mouth  and  tongue,  are  in 
discourse  from  understanding  and  perception.  They  who  are  in 
tlie  reins  [orkidnies],  are  in  truth  examining,  distinguishing,  and 
correcting.  They  who  are  in  the  liver,  in  the  pancreas,  and  in  the 
spleen,  are  in  the  various  puritications  of  good  and  truth.  Other 
parts  of  the  Grand  ]Man  have  other  correspondences;  they  flow-iu 
into  similar  parts  of  man,  and  correspond  to  them.  The  influx  of 
heaven  is  into  the  functions  and  uses  of  the  members ;  and  uses, 
inasmuch  as  they  arc  from  the  spiritual  world,  form  themselves 
by  such  things  as  are  in  the  natural  world,  and  thus  present  them- 
selves in  eflcct :  hence  comes  correspondence. 

97.  From  this  ground  it  is,  that  by  those  same  members,  organs, 
and  viscera,  similar  things  are  signified  in  the  Word,  for  all  thing."; 
in  the  Word  have  a  signification  according  to  correspondences  :  by 
the  head  is  hence  signified  intelligence  and  wisdom  ;  by  the  breast, 
charity  ;  by  the  loins,  conjugal  love  ;  by  the  arms  and  hands,  the 
power  of  truth  ;  by  the  feet,  the  natural ;  by  the  eyes,  umlerstand- 
ing ;  by  the  nostrils,  perception  ;  by  the  ears,  obedience ;  by  the 
reinsorkidnies,  the  examination  of  truth;  and  so  forth.*     Hence 

'  That  the  breast,  in  the  Word,  signifies  charity,  n.  3934,  10081,  10087.  That 
ih'j  loins  aad  organs  of  generation  signify  conjugal  l©vc,  n    305J.  4*^80,  4402, 


56  CONCERNING  HEAVEN  AND  HELL. 

alsD  it  is,  that  it  is  usual  in  common  discourse  to  say  of  an  intelli- 
gent and  wise  man,  that  he  has  a  liead  ;  and  to  say  of  one  who  is 
in  charity,  that  he  is  a  hosom  friend  ;  and  of  one  who  is  in  percep- 
tion, that  he  is  quick-scented ;  and  of  one  who  is  in  intelligence, 
that  he  is  sharp-sighted  ;  and  of  one  who  is  in  power,  that  he  has 
long  arms ;  and  of  one  who  is  of  a  loving  disposition,  that  he  has  a 
feeling  heart.^  These  and  several  other  particulars,  which  are 
marked  in  the  speech  of  man,  are  from  correspondence  ;  for  such 
expressions  are  derived  from  the  spiritual  world,  notwithstanding 
man's  ignornnce  of  it. 

9S.  That  there  is  such  a  correspondence  of  all  things  of  heaven 
with  all  things  of  man,  has  been  shown  me  by  much  experience, 
and  by  so  much,  that  I  am  confirmr^d  in  it,  as  on  a  point  evidenced 
beyond  all  doubt;  but  it  is  not  necessary  in  this  place  to  adduce 
all  that  experience,  neither  is  it  expedient,  by  reason  of  its  abund- 
ance :  it  may  be  seen  adduced  in  the  Arcana  Coilcstia,  where  the 
subject  treated  of  is  concerning  correspondences,  concerning  rep- 
resentations, concerning  the  influx  of  the  spiritual  w'orld  into  the 
natural,  and  concerning  the  commerce  between  soul  and  body.* 

99.  But  although  all  things  of  man,  as  to  the  body,  correspond 
to  all  things  of  heaven,  still  man  is  not  an  image  of  heaven  as  to 
external  form,  but  as  to  internal ;  for  the  interiors  of  man  receive 

S050,  5051,  5052.  Tluit  tlie  arms  and  hands  signify  the  power  of  truth,  n.  876, 
3091,  4931  to  4937,  G947,  7r2U5,  10017.  That  tlie  feet  signify  the  natural  princi- 
ple, n.  2162,  3147,  37G1,  3986,  4260,  4938  to  4952.  That  the  eye  signifies  the 
understanding,  n.  2701,  4403  to  4421,  4523  to  4534,  6923,  9051,  10569.  That 
the  nostrils  signify  perception,  n.  3.577,  4624,  4625,  4748,  5621,  8286,  10054, 
10292.  That  the  cars  signify  ohcdience,  n.  2542,  3869,  4523,  4653,  5017,  7216, 
8361,  8990,  9311,  9396,  10061.  Tliat  llic  reins  [or  kidnies]  signify  the  examin- 
ation and  correction  of  truth,  n.  5380  to  5386,  10032. 

*  Concerning  the  correspondence  of  all  the  members  of  the  body  with  the 
Grand  Man,  or  heaven,  generally  and  specifically,  from  experience,  n.  3021, 
3624  to  3649,  3741  to  3751,  3883  to  3896,  4039  to  4051,  4218  to  4228,  4318  to 
4331,  4403  to  442],  4527  to  4533,  4622  to  4633,  4652  to  4660,  4791  to  4805,4931 
to  4953,  5050  to  5061,  5171  to  5189,  5377  to  6396,  5552  to  5573,  5711  to  5727, 
10030.  Concerning  the  influx  of  tlie  spiritual  world  into  tiic  natural  world,  or 
of  heaven  into  the  world,  and  concerning  the  influx  of  the  soul  into  ail  tilings  of 
the  body,  from  experience,  n.  6053  to  6058,  0189  to  6216,  6307  to  6327,  6466  to 
6496,  6598  to  6626.  Concerning  tlie  commerce  between  tlic  soul  and  body, 
from  experience;  n.  C053  to  0058,  6189  to  6215,  6307  to  6327,  6466  to  6495.  6598 
to  6626. 


CONCiEnNINO    IIKAVLN    AND    HELL.  G^ 

heaven,  and  his  exteriors  receive  the  world  :  so  far  therefore  as  his 
interiors  receive  heaven,  so  far  man,  as  to  them,  is  a  heaven  in 
the  least  form  after  the  imas^e  of  tJic  ijreatest ;  but  so  far  as  his  in- 
teriors do  not  receive,  so  lar  he  is  not  a  heaven  and  an  imafje  of 
the  greatest:  nevertheless  the  exteriors,  which  receive  the  world, 
may  be  in  a  form  according  to  the  order  of  the  world,  and  hence 
in  various  beauty;  for  external  beauty,  which  is  of  the  body,  ori- 
ginates in  parents  as  its  cause,  and  in  formation  in  the  womb,  and 
IS  afterA\ards  preserved  by  a  common  influx  from  the  world  :  hence 
it  is,  that  the  form  of  the  natural  man  ditVcrs  exceedingly  from  the 
form  of  his  spiritual  man.  It  has  been  occasionally  shown  me 
what  was  the  spirit  of  man  in  its  form,  and  it  was  seen  that  in  some 
who  lijul  beautiful  and  handsome  faces,  it  was  deformed,  black, 
and  monstrous,  so  that  it  might  be  called  an  image  of  hell,  not  of 
lieavcu  ;  but  iu  some  who  were  not  beautiful,  that  it  was  handsome, 
fair,  and  angelic :  the  spirit  of  man  ap])ears  also  after  death  of  a 
quality,  such  as  it  had  been  in  the  body,  Avhilst  he  lived  in  the 
world. 

100.  But  correspondence  extends  itself  still  further  than  to  man, 
for  there  is  a  correspondence  of  the  heaveiis  one  with  an  other :  to 
the  third  or  initvost  heaven  corresponds  the  second  or  middle  heav- 
en ;  and  to  the  second  or  middle  heaven  corresponds  the  tirst  or 
ultimate  heaven;  and  this  latter  corresponds  to  the  corporeal 
forms  in  man,  which  are  called  his  members,  organs,  and  viscera : 
thus  the  corporeal  of  man  is  what  heaven  ultimately  closes  into, 
and  on  which,  as  on  its  basis,  it  subsists.  But  this  arcanum  will 
be  more  fully  unfolded  elsev.here. 

101.  It  is  nevertheless  to  be  well  noted,  that  all  the  correspond- 
ence which  there  is  with  heaven,  is  with  the  Divine  Human  of  the 
Lord,  since  heaven  is  from  Him,  and  He  is  heaven,  as  has  been 
shown  in  the  foregoing  articles  :  for  unless  the  Divine  Human  flow- 
ed-in  into  all  things  of  heaven,  and  according  to  correspondences 
into  all  things  of  the  world,  neither  angel  nor  man  could  have  ex- 
istence. Hence  again  it  is  evident  why  the  Lord  was  made  a  Man, 
and  clothed  His  Divine  with  a  Human  from  first  to  last,  and  that 
the  reason  of  tiiis  was,  because  the  Divine  Human  which,  before 
the  coming  of  the  Lord,  gave  birth  and  support  to  heaven,  was  no 
longer  competent  to  sustain  all  things,  inasmuch  as  man,  who  is 
the  basis  of  tlie  heavens,  fell  and  destroyed  the  order.     ^^  hat  and 


58  CONCERNING  HEAVEN  AND  MELL. 

of  what  qiuility  the  Divine  Human  was  before  tlic  comin|>  of  the 
Lord,  and  of  what  quality  the  state  of  heaven  was  at  that  time, 
may  be  seen  in  what  is  collected  from  the  Arca7ia  Calcstia  at  the 
close  of  the  preceding  chapter. 

10'2.  The  angels  are  astonished  when  they  hear  tliat  there  arc 
men  who  attribute  all  things  to  nature,  and  nothing  to  the  Divine ; 
and  who  likewise  believe  that  their  bodies,  into  which  so  many 
wonderful  things  of  heaven  are  collated,  are  formed  and  fashioned 
from  nature,  and  especially  that  the  rational  of  man  is  also  from 
that  source ;  when  yet,  if  they  only  elevate  the  mind  in  a  slight 
degree,  they  may  be  enabled  to  see  that  such  things  are  from  the 
Divine  and  not  from  nature  ;  and  that  nature  was  only  created  for 
the  purpose  of  clothing  what  is  spiritual,  and  of  presenting  it  cor- 
reypondently  in  the  ultimate  of  order :  the  angels  compare  such 
men  to  owls,  which  see  in  darkness  and  not  in  light. 


That  there  is  a  Corhespondence  of  Heaven  with  all  things. 
OF  the  Eakth. 

103.  What  correspondence  is,  was  declared  in  the  foregoing  ar- 
ticle ;  and  it  was  there  likewise  shown,  that  all  and  singular  things 
of  the  animal  body  are  correspondences  :  it  now  follows  to  be 
shown  in  order,  that  all  things  of  the  earth,  and  in  general  all 
things  of  the  world,  are  correspondences. 

.  104.  All  things  which  belong  to  the  earth  are  distinguished  into 
three  kinds,  which  are  called  kingdoms,  viz.  the  animal  kingdom, 
the  vegetable  kingdom,  and  the  mineral  kingdom :  those  things 
which  are  in  the  animal  kingdom  are  correspondences  in  the  first 
degree,  because  they  live  :  those  things  which  are  in  the  vegetable 
kingdom  are  correspondences  in  the  second  degree,  because  they 
only  grow ;  those  things  which  are  in  the  mineral  kingdom  are 
correspondences  in  the  third  degree,  because  they  neither  hve  nor 
grow.  Correspondences  in  the  animal  kingdom  arc  animate  crea- 
tures of  various  kinds,  both  those  which  Avalk  and  creep  on  the 
earth,  and  those  which  fly  in  the  air,  which  are  not  here  specifically 
named,  because  they  are  well  known.  Correspondences  in  the 
vegetable  kingdom  are  all  things  which  grow  and  flourish  in  gar- 
dens, forests,  fields,  and  plains,  which  also  are  not  named,  becaujc 


CON'GERNIXa    UEAVKN    AND    UELU  69 

they  are  known.  Corrcspontlenccs  in  the  mineral  kingdom  are 
nu'tals  both  noble  and  base,  precious  stones  and  those  which  are 
not  precious,  also  earths  of  various  kind.s,  hkewisc  waters.  Besides 
these  tilings  there  are  also  correspondences  which  arc  procured  by 
human  industry  from  those  things  for  use,  as  all  kinds  of  food,  gar- 
ments, houses,  sacred  edifices,  and  many  things  besides. 

IOr».  Those  things  which  are  above  the  earth,  as  the  sun,  the 
moon,  the  stars,  and  likewise  the  things  which  arc  in  the  atmos- 
pheres, as  clouds,  mists,  showers,  lightnings,  thunders,  are  also  cor- 
resjiondences.  Those  things  which  proceed  from  the  sun,  his 
presence  and  absence,  as  light  and  shade,  heat  and  cold,  are  also 
correspondences  :  in  like  manner  the  things  which  thence  succeed, 
as  the  seasons  of  the  year,  which  are  called  spring,  summer,  au- 
tumn, and  winter ;  also  the  times  of  the  day,  as  morning,  noon, 
evening  and  night. 

106.  In  a  word,  all  things  which  exist  in  nature,  from  the  least 
to  the  greatest,  arc  correspondences  :*  the  reason  is,  because  the 
natural  world,  with  all  things  appertaining  to  it,  exists  and  subsists 
from  the  spiritual  world,  and  both  from  the  Divine.  It  is  said  that 
it  also  subsists,  because  every  thing  subsists  from  what  gave  it  ex- 
istence, for  subsistence  is  perpetual  existence,  and  because  it  is 
impossible  for  any  thing  to  subsist  from  itself,  but  from  what  is 
prior  to  itself,  thus  from  the  First,  from  whom  therefore  if  it  be 
separated,  it  altogether  perishes  and  vanishes  away. 

107.  All  things  are  correspondent,  which  exist  and  subsist  in  na- 
ture from  divine  order.  Divine  order  is  the  result  of  the  Divine 
good,  which  proceeds  from  the  Lord ;  it  commences  from  Him, 
proceeds  from  Him  through  the  heavens  successively  into  the  world, 
and  there  terminates  in  ultimates :  those  things,  which  are  accord- 
ing to  order  there,  are  correspondences ;  and  all  things  there  arc 
according  to  order  which  are  good  and  perfect  for  use  ;  for  every 
good  is  a  good  according  to  use ;  the  form  hath  relation  to  truth, 

*  That  all  things  which  arc  in  tlio  world,  and  in  its  tlirro  kingdoing,  corres- 
pond to  celestial  things  which  are  in  heaven,  or  that  the  tilings  which  arc  in 
the  natural  world  correspond  to  those  which  are  in  the  spiritual,  n.  1032,  ISSl, 
2758,  2S90  to  2893,  2897  to  3003,  3213  to  3227,  3-183,  302-1  to  3639,  40M,  4053, 
1116,4366,4939,5116,6377,5.128,5177,9280.  That  by  cnrrospondences  tho 
uatural  world  is  conjoined  to  tho  spiritual  world,  n.  8615.  That  henco  univer- 
sal nature  is  a  theatre  rcpresentativo.  of  the  Lord's  kin?dom,  n.  2758,2999,  3000, 
3463,4938.4939,6848,9280  "  ;. 


60  CONCERNING   HEAVEN    AND    fiELL. 

because  truth  is  the  form  of  good  :  hence  it  is  tliat  all  things  in  the 
universal  world,  and  in  nnindane  nature,  which  are  in  divine  order, 
have  relation  to  good  and  truth.* 

108.  That  all  things  which  arc  in  the  Avorld  exist  from  the  Di- 
vine, and  are  clothed  Avith  such  things  in  nature  as  enable  them  ta 
exist  there,  and  to  perform  use,  and  thus  to  correspond,  appears 
manifestly  from  singular  the  things  which  present  themselves  to 
view  both  in  the  animal  kingdom  and  the  vegetable ;  for  in  each 
kingdom  there  are  such  things  as  prove  them  to  be  from  heaven  to 
every  one  who  thinks  from  his  interiors.  By  way  of  illustration,  it 
may  be  expedient  to  mention  a  few  out  of  innumerable  proofs,  be- 
ginning with  the  animal  kingdom,  in  which  kingdom,  it  is  known  to 
the  generality  of  mankind,  what  kind  of  science  is  as  it  were  im- 
planted in  every  animal.  The  bees  know  how  to  collect  honey 
from  flowers,  to  build  cells  of  wax,  in  which  to  store  up  their  hon- 
ey, and  tluis  make  provision  of  food  for  themselves  and  their  pro- 
geny for  the  future  winter  ;  the  female  amongst  them  lays  eggs,  the 
rest  minister  and  cover  them  up,  that  a  new  progeny  may  thence 
be  produced  ;  they  live  in  a  certain  form  of  government,  with 
which  all  in  the  hive  are  innately  acquainted  :  they  preserve  such 
as  are  useful,  and  cast  out  the  useless,  depriving  them  of  their  wings  : 
not  to  mention  other  wonderful  things,  which  they  derive  from 
heaven  for  the  sake  of  use  ;  for  the  wax  serves  mankind  for  candles 
throughout  the  globe,  and  honey  serves  for  sweetening  food.  How 
extraordinary  is  the  case  of  caterpillars,  which  are  the  vilest  things 
in  the  animal  kingdom !  They  have  the  sagacity  to  nourish  them- 
selves with  the  juice  extracted  from  the  leaves  of  the  peculiar  plants 
which  they  inhabit,  and  afterwards,  at  a  stated  time,  to  invest 
themselves  with  a  covering,  and  place  themselves  as  it  were  in  a 
womb,  and  thus  hatch  an  offspring  of  their  own  kind  :  some  are 
first  changed  into  nymphs  and  chrysallises,  and  spin  out  their 
threads,  and  after  finishing  their  task  are  adorned  with  other  bodies, 
and  decorated  with  wings,  and  fly  in  the  open  air  as  in  their  heav- 
en, and  celebrate  marriages,  lay  eggs,  and  provide  for  themselves  a 
progeny.     Besides   these   specific  wonders,  all  the  fowls  of  the 

*  That  all  things  in  the  universe,  both  in  heaven  and  in  the  world,  which  are 
according  to  order,  have  relation  to  good  and  truth,  n.  2451,  3166,  4390,  4409, 
6232,  7256,  1012S.  And  to  the  conjunction  of  both,  that  tlicy  may  be  something, 
n.  10555. 


CONCERNING  HEAVKN  AND  HULL.  Gl 

heaven  liave  the  sagacity  in  gt'iieral  to  know  tlicir  own  ])roper 
food  witli  wliif^li  they  are  nourisihed,  not  only  what  it  is,  hut  where 
it  is  to  he  t'oiiiul :  they  have  the  sagacity  also  to  hiiild  nests  for 
themselves,  one  kind  in  one  way,  and  another  in  another,  to  lay 
eggs  therein,  to  hrood  over  them,  to  hatch  their  young,  to  feed 
them,  and  to  turn  them  out  of  doors  when  they  are  capahle  of  pro- 
viding for  themselves :  they  are  aware  also  of  the  enemies  whom 
they  are  to  shun,  and  of  the  friends  with  whom  they  are  to  associ- 
ate, and  this  from  tlieir  earliest  infancy :  not  to  mention  the  won- 
derful things  in  the  effgs  themselves,  where  all  things  lie  prepared 
in  liieir  order  for  the  formation  and  nourishment  of  the  chick  at  its 
birth;  besides  iniuimerable  other  wonders.  What  person,  possess- 
ed of  any  rational  wisdom,  can  pretend  to  say  that  these  wonders 
are  from  any  other  source  than  from  the  spiritual  world,  to  which 
the  natural  world  is  subservient  for  the  purpose  of  clothing  with  a 
body  what  is  thence  derived,  or  of  presenting  in  effect  that  which  is 
spiritual  in  the  cause  ?  The  reason  why  the  animals  of  the  earth 
and  the  fowls  of  heaven  are  born  into  all  that  science,  whilst  man, 
who  yet  is  more  excellent  than  they,  is  not  so  born,  is,  because  the 
animals  are  in  the  order  of  tlieir  life,  nor  are  they  capable  of  de- 
stroying that  which  is  in  them  from  the  spiritual  world,  inasmuch  as 
they  have  no  rational  principle :  the  case  is  otherwise  with  man, 
who  thinks  from  the  spiritual  world,  and  who,  in  consequence  of 
perverting  in  himself  what  is  from  that  world,  by  a  life  contrary  to 
order,  which  life  the  rational  principle  favours,  must  of  necessity 
be  born  into  mere  ignorance,  and  ai'tcrwards,  by  divine  means,  he 
restored  to  the  order  of  heaven. 

109.  How  the  things  which  are  in  the  vegetable  kingdom  corres- 
pond, may  be  manifest  from  many  considerations ;  as  that  little 
seeds  grow  into  trees,  put  forth  leaves,  produce  flowers,  and  next 
fruits,  in  which  again  they  deposit  seeds,  and  that  these  effects  arc 
wrought  successively,  and  exist  together  in  so  wonderful  an  order, 
that  they  cannot  be  described  briefly ;  and  though  volumes  should 
be  written  concerning  them,  still  there  are  interior  arcana,  which 
are  in  nearer  connexion  with  their  uses,  of  which  no  science  can 
take  the  full  amount.  Inasmuch  as  those  wonders  alno  are  from 
the  spiritual  world,  or  heaven,  which  is  in  the  form  Of  a  man,  ap 
was  shewn  above  in  its  proper  article,  hence  also  singular  the 
things  in  that  kingdom  have  a  certain  reference  to  Fiich  things  a>  ap- 


6^  CONCERNING    HEAVEN    AND    HEM.. 

pertain  to  man,  which  is  also  known  to  some  in  the  learned  world. 
That  all  the  things  which  are  in  that  kingdom  are  also  corres- 
pondences, hath  been  made  evident  to  me  from  much  experience ; 
for  frequently,  when  I  have  been  in  gardens,  and  have  there  looked 
at  trees,  fruits,  flowers  and  pidsc,  I  have  observed  their  correspond- 
onces  in  heaven,  and  have  discoursed  with  those  to  whom  they  ap- 
pertained, and  have  beeii  instructed  whence  they  were,  and  what 
was  their  quality. 

110.  But  to  know  the  spiritual  things  which  are  in  heaven,  to 
wliich  the  natural  things  which  arc  in  the  Avorld  correspond,  is  im- 
possible for  any  one  at  this  day  except  from  heaven,  inasmuch  as 
the  science  of  correspondences  at  this  day  is  absolutely  destroyed  : 
but  what  is  the  nature  and  quality  of  the  correspondence  of  things 
spiritual  with  things  natural,  I  will  illustrate  by  some  examples. 
The  animals  of  the  earth  in  general  correspond  to  affections,  the 
tame  and  useful  ones  to  the  good  affections,  the  savage  and  useless 
ones  to  evil  affections :  oxen  and  bullocks  specifically  correspond 
to  the  affections  of  the  natural  mind  ;  sheep  and  lambs  to  the  affec- 
tion^ of  the  spiritual  mind  ;  but  winged  animals,  according  to  their 
species,  correspond  to  the  intellectual  things  of  each  mind  :*  hence 
it  is  that  various  animals,  as  oxen,  bullocks,  rams,  sheep,  she-goats, 
he-goats,  he-lambs,  and  she-lambs,  also  doves,  and  turtle-doves,  in 
the  Israelitish  church,  wliich  was  a  representative  church,  were  ap- 
plied to  holy  uses,  sacrifices  and  burnt  ofl'erings  being  made  from 
them ;  for  in  that  use  they  correspond  to  things  spiritual,  which 
were  understood  in  heaven  according  to  correspondences.  The 
reason  why  animals  also,  according  to  their  genera  and  species, 
denote  affections,  is,  because  they  live,  and  every  thing  has  life 
from  no  other  source  than  aftection,  and  according  to  it ;  hence 
every  animal  has  innate  science  according  to   the  affection  of  its 

"  That  animals  from  correspondence  signify  affections,  the  tame  and  useful 
animals  good  affections,  and  tiie  savage  and  useless  ones  evil  affections,  n.  45, 
46,  142,  143,  246,  714,  716,  719,  217!»,  2180,  351!),  9280  :  illustrated  by  experi- 
ence from  the  spiritual  world,  n.  3218,  .''>198,  9090.  Concerning  the  influx  of  the 
spiritual  world  into  tlie  lives  of  beasts,  n.  1633,  3646.  Tiiat  oxen  and  bullocks 
from  correspondence  signify  the  affections  of  the  natural  mind,  n.  2180,  2566, 
9391,  10l;W,  10407.  What  sheep  signify,  n.  4169,  4809.  What  lambs,  n.  3994, 
.  10132.  That  winged  animals  signify  things  intellectual,  n.  40,  74-'),  776,  778, 
866,  988,  993,  5149,  7441,  with  a  variety  according  to  their  genera  and  species, 
from  experience  from  the  spiritual  world,  n.  3219 


CSXCERMNG    IinAVKX    AND    HELL.  68 

liU; :  man  also  is  tiiniilar  to  them  us  to  his  natural  man,  therefore 
}il>()  he  is  compared  to  them  in  comuiun  disciiurse,  s-o  that  if  he  be 
of  a  gentle  character,  he  is  called  a  sheep  or  a  lamb;  il'of  a  violent 
character,  he  is  called  a  bear  or  a  wolf;  if  he  be  cinining,  lie  is  call- 
ed a  fox  or  a  serjient,  and  so  forth. 

III.  Similar  is  the  correspondence  with  those  things  which  are 
in  ilic  vegetable  kingdom:  a  garden  in  general  corresponds  to 
heaven  as  to  intelligence  and  wisdom,  wherefore  heaven  is  called 
the  garden  of  God,  and  paradise,*  and  is  likewise  called  by  man 
the  heavenly  paradise.  Trees,  according  to  their  species,  corres- 
pond to  the  perceptions  and  knowledges  of  good  and  truth,  from 
which  come  intelligence  and  wisdom  ;  wherefore  the  ancients,  who 
were  in  the  science  of  correspondences,  celebrated  their  holy  wor- 
ship in  groves  ;t  and  hence  it  is  that,  in  the  Word,  mention  is  so 
frci|nently  made  of  trees,  and  that  heaven,  the  church,  and  man, 
are  coinjiared  to  them,  as  to  the  vine,  the  olive,  the  cedar,  and 
otiiers ;  whilst  the  goods  which  they  do  are  compared  to  fruits. 
The  food  also,  which  is  derived  from  them,  especially  that  v.hich 
is  produced  from  the  seeds  of  harvest,  corresponds  to  the  afl'ections 
of  good  and  of  truth,  by  reason  that  these  nourish  the  spiritual  life, 
as  earthly  food  nourishes  the  natural  life.  J  Bread,  which  is  thence 
procured,  corre?|)onds  to  the  allection  of  all  good  in  general,  be- 
cause, above  all  other  thinns,  it  sustains  life,  and  because  by  it  is 
understood  all  food  :  on  account  of  this  correspondence,  also,  the 
Lord  calls  Himself  the  bread  of  life;  and  for  the  same  reason, 
likewise,  bread  was  in  holy  use  in  the  Israelitish  church,  for  it  was 
set  on  a  table  in  the  tabernacle,  and  was  called  the  bread  of  faces : 
all  the  divine  worship,  likewise,  which  was  celebrated  by  sacritices 

Thrit  a  ji.inlon  and  a  paradise  from  correspondence  signify  intelligence  and 
wisdom,  n.  100,  lOS  ;  from  experience,  n.  3220.  That  all  things  which  corres- 
pond, signify  also  the  same  tilings  in  the  Word,  n.  2d!)0,  2;)t7,  2'J6\),  2'J<J0,  2<J91, 
3002,  :522"). 

t  That  trees  signify  perceptions  and  knowledges,  n.  103, 2Ki3, 2082,2722, 2972, 
7692.  That  therefore  the  ancients  celebrated  divine  worship  in  groves  nnder 
frees,  according  to  their  correspondences,  n.  2722,  4.552.  Concerning  the  influx 
of  heaven  into  the  subjects  of  the  vegetable  kingdom,  as  into  trees  and  plants,  n 
3048. 

t  That  meats  from  correspondence  signify  such  things  as  nourish  spiritual  life, 
n.  3114,  4459,  4792,  497(5,  5147,  5293,  5340,  5342.  .5410,  -5426,  5576,  5582,  5588, 
r,Q:,G,  .-/.)].',  (r277,  8502,  9003. 


04  COjJcERNING    HEAVEN    AND    HELL. 

and  burnt-offerings,  was  called  bread :  on  account  of  this  corres- 
pondence also,  the  most  holy  part  of  worship  in  the  christian 
Church  is  the  sacred  supper,  consisting  of  bread  and  wine.*  From 
these  few  observations  may  be  manilest  what  is  the  nature  and 
quality  of  correspondence. 

1 12.  In  what  manner  the  conjunction  of  heaven  with  the  world 
is  effected  by  correspondences,  shall  also  be  briefly  declared.  The 
kingdom  of  the  Lord  is  a  kingdom  of  ends,  which  are  uses;  or, 
what  is  the  same  thing,  it  is  a  kingdom  of  uses,  which  are  ends  :  on 
this  account  the  universe  was  so  created  and  formed  by  the  Divine, 
that  uses  may  every  where  be  clothed  with  such  things  as  may  be 
instriunental  in  presenting  them  in  act  or  in  effect,  first  in  heavejj, 
and  next  in  the  world,  thus  by  degrees  and  successively  even  to 
ihe  ultimatcs  of  nature.  Hence  it  is  evident,  that  the  correspond- 
ence of  things  natural  with  things  spiritual,  or  of  the  world  with 
heaven,  is  effected  by  uses,  and  that  uses  conjoin  them  ;  and  that 
the  forms  with  which  uses  are  clothed,  are  so  far  correspondences, 
and  so  far  conjunctions,  as  they  are  forms  of  uses.  In  the  nature 
of  the  world,  in  its  triple  kingdom,  all  things  which  there  exist 
according  to  order  are  forms  of  uses,  or  effects  formed  from  Use  lor 
use ;  wherefore  the  things  which  exist  there  are  correspondences. 
But  with  man,  so  far  as  he  lives  according  to  divine  order,  thus  so 
far  as  he  is  in  love  to  the  Lord  and  in  charity  towards  his  neighbor, 
so  far  his  acts  are  uses  in  form,  and  arc  correspondences,  by  which 
he  is  conjoined  to  heaven  :  to  love  the  Lord  and  the  neighbour  in 
general,  is  to  perform  uses.f     Moreover  it  is  to  be  noted  that  it  is 

■  That  bread  signifies  all  good  wliich  nourishes  the  spiritual  life  of  man.  n. 
21 G5,  2177,  3176,  3735,  3813,  4211,  4217,  4735,  4976,  9323,  9545,  10686.  Tliat 
the  bread  which  was  on  the  table  in  the  tabernacle,  had  a  like  signification,  n. 
3478,  9545.  That  sacrifices  in  general  were  called  bread,  n.  21  ()5.  That  bread 
involves  all  food,  n.  2165.  Thus  that  it  signifies  all  food  celestial  and  spiritual, 
n.  276,  630,  2165,  2177,  3478,  6118,  8410. 

)  That  all  good  hath  its  delight  from  uses,  and  according  to  uses,  and  likewise 
its  quality,  hence  such  as  the  use  is,  such  the  good,  n.  3049,  4984,  7038.  That 
angelic  life  consists  in  the  goods  of  love  and  of  charity,  thus  in  performing  uses, 
n.  453.  That  nothing  is  regarded  by  the  Lord,  and  thence  by  tiic  angels,  but 
nnds  which  arc  uses,  appertaining  to  man,  n.  1317,  1645,  5844.  That  the  king- 
•lorn  of  the  Lord  is  a  kingdom  of  uses,  thus  of  ends,  n.  453,  696,  1103,  3645> 
4054,  7038.  Tiiat  to  serve  the  Lord  is  to  perform  uses,  n.  7038.  Tliat  all  and 
singular  things  in  man  arc  formed  for  use,  n.  3565,  4104,  5189,  9297 ;  and  that 
^hoy  arc  formei  from  use,  thns  that  use  is  prior  to  the  organical  forms  in  man 


CONCERNING    HEAVfeN    ANB    HELL.  65 

man,  l)y  [or  tliroii<j"!i]  wIkhu  the  nutuial  world  is  conjoined  with  the 
si)intuiil,  or  that  hv  is  the  nieihuni  ot'conjunctioii  ;  for  in  him  is  the 
natural  world,  and  likewise  the  spiritual  world,  (see  al)Ove,  n.  57,) 
•vvhcrrfore  so  far  as  man  is  s|>iritiial,  so  tar  ho  is  a  medium  of  con- 
junction, h\it  so  far  as  he  is  nat\iral  and  not  sj)iriluul,  so  far  he  is 
not  a  medium  of  eonjuiutioii.  .Still  without  man  as  a  ni<  iliuin,  di- 
vine influx  into  the  world  continues,  and  likewise  into  those  thinfrs 
a})|)('rtaininir  to  man  which  are  from  tJie  world,  hut  not  into  his  ra- 
tional principle. 

113.  As  all  thinjrs  \\lncli  are  accordinjr  to  divine  order  corres- 
pond to  heaven,  so  all  thinirs  which  are  contrary  to  divine  order 
correspond  to  hell :  the  thinfrs  which  correspond  to  heaven  have  all 
a  relation  to  good  and  truth,  whilst  those  Avhich  correspond  to  hell 
have  relation  to  what  is  evil  and  false. 

114.  Somcthinn;  shall  now  he  .«aid  concerning  the  science  of  cor- 
respondences, and  concerning  its  use.  It  was  observed  above,  that 
the  spiritual  world,  which  is  heaven,  is  conjoined  to  the  natural 
world  by  correspondences  ;  hence  by  correspondences  communica- 
tion w  ith  heaven  is  given  to  man  :  for  the  angels  of  heaven  do  not 
think  from  natural  things,  as  man  thinks;  wherefore  when  man  is 
in  the  science  of  correspondences,  he  may  be  together  with  the 
angels  as  to  the  thoughts  of  his  mind,  and  thus  be  conjoined  with 
them  as  to  his  spiritual  or  internal  man.  That  there  might  be  con- 
junction of  heaven  Mith  man,  tlie  Word  was  written  by  mere  cor- 
respondences ;  for  all  and  singular  the  things  which  are  contained 
in  the  "Word,  correspond  :*  wherefore  if  man  were  in  the  science  of 
correspondences,  he  would  understand  the  Word  as  to  its  spiritual 
sense,  and  hence  it  would  be  given  him  to  be  acquainted  with  arca- 
na of  Avhich  he  sees  nothing  in  the  sen?;e  of  the  letter :  for  in  the 
Word  there  is  a  literal  sense,  and  tliere  is  a  spiritual  sense  ;  the  lit- 

fiy  which  use  is  effected,  bocauso  use  is  from  the  influx  of  the  Lord  througl^ 
heaven,  n.  4•22^,  4020.  That  the  interiors  of  man  also,  wiiich  arc  of  hi^  mind, 
as  he  crows  up  to  maturity,  arc  formed  from  use  and  for  use,  n.  1%4,  Ci;15, 9297. 
Tliat  hence  man  is  of  sucli  a  quality  as  art*  the  uses  appertaining  to  him,  n.  1508, 
3570,  40r,4,  G571,  C034,  C933,  10Qa4.  That  uses  are  the  ends,  for  the  sake  of 
which  tliey  are  performed,  n.  35C5,  4054,  4104,  CtilG.  That  use  is  the  first  and 
fast,  thus  the  all  of  man,  n.  19G4. 

*  That  the  Word  was  written  by  mere  correspondences,  n.  8015.  Tliat  by 
the  Word  man  h.ilh  conjunction  TvJthheavcB.  n  2899,  CP43,  9396,  9400,  9101, 
I037n.  10459. 


66  CONCERNING  HEAVEN  AND  HELL. 

eral  sense  consists  of  such  tbings  as  are  in  the  world,  but  the  spir- 
itual sense  of  such  things  as  are  in  heaven  ;  and  since  the  conjunc- 
tion of  heaven  with  the  world  is  by  correspondences,  therefore  such 
a  Word  has  been  given,  the  singular  things  of  which,  even  to  an 
iota,  correspond.* 

115.  I  have  been  instructed  from  heaven,  that  the  most  ancient 
people  on  our  earth,  who  were  celestial  men,  thought  from  corres- 
pondences themselves,  and  that  the  natural  things  of  the  world, 
which  were  before  their  eyes,  served  them  as  means  of  so  thinking, 
and  that  in  consequence  of  their  being  of  su  ch  a  quality,  tlit-y  had 
consociation  with  the  angels,  and  discoursed  with  them,  and  that 
thus  by  them  heaven  was  conjoined  to  the  world  :  it  was  for  this 
reason  that  that  time  was  called  the  golden  age,  of  which  al -o  it  is 
said  by  ancient  writers,  tluit  the  inhabitants  of  heaven  dwelt  with 
men,  and  held  converse  with  them  as  friends  with  friends.  But 
after  that  period  other  men  succeeded,  who  did  not  think  from  cor- 
respondences themselves,  but  from  the  science  of  correspondences, 
and  I  was  informed  that  at  this  time  also  there  was  conjunction  of 
heaven  with  man,  but  not  so  intimate  :  their  time  is  what  is  called 
the  silver  age.  Afterwards  succeeded  those  who  indeed^  were  ac- 
quainted with  correspondences,  but  did  not  think  from  the  science 
of  them,  by  reason  that  they  were  in  natural  good,  and  not  like  the 
former  men  in  spiritual  good  :  the  time  of  these  was  called  the  coj)- 
per  age.  After  the  times  of  these  latter,  it  was  told  me  that  man 
became  successively  external,  and  at  length  corporeal,  and  that  then 
the  science  of  correspondences  was  altogether  lost,  and  Avith  it  the 
knowledge  of  heaven,  and  of  most  things  relating  to  heaven.  It 
was  also  from  correspondence,  that  the  above  ages  were  jiamcd 
from  gold,  silver,  and  copper, t  inasmuch  as  gold  from  correspond- 
ence signifies  celestial  good,  in  which  the  most  ancient  people 
were ;  but  silver,  spiritual  good,  in  which  the  ancients  after  them 
were  ;  and  copper,  natural  good,  in  which  the  next  posterity  were  ; 

*  Concerning  the  spiritual  sense  of  the  Word,  sec  a  small  work  on  pic  White 
Horse  mentioned  in  the  Apocalypse. 

t  That  gold  from  correspondence  signifies  celestial  good,  n.  113,  1551,  1552, 
.5058,  G914,  (i017,  0510,  9874,  9881.  That  silver  signifies  spiritual  good,  or  truth 
from  a  celestial  origin,  n.  1551,  1553,  2954.  5(i48.  That  copper  signifies  natural 
good,  n.  425,  1551.  That  iron  signifies  truth  in  the  ultimate  of  order,  n.  425, 
42G. 


CONCERMNU  HEAVEN  AND  HELL.  67 

but  iron,  from  wliicli  the  last  age  was  named,  signifies  har.l  tmtli 
without  ffood. 


Concerning  the  Sin  in  Heavf.n. 

110.  In  heaven  the  sun  of  the  worKl  docs  not  appear,  nnr  any 
tliin<;  which  is  from  that  sun,  because  every  thing  of  that  kind  is 
natural ;  for  nature  commences  from  that  sun,  and  whatsoever  is 
produced  by  that  sun  is  called  natural :  but  the  spiritual,  in  which 
heaven  is,  is  above  nature,  and  altogether  distinct  from  what  is 
natural ;  neither  do  they  communicate  with  each  other  except  by 
correspondences.  What  the  quality  of  the  distinction  is,  may  be 
comprehended  from  what  was  said  above,  n.  38,  concerjiing  de- 
grees, and  what  is  the  quality  of  their  communication,  from  what 
was  said  in  the  two  preceding  articles  concerning  correspondences. 

117.  But  although  in  heaven  the  sun  of  the  world  does  not  ap- 
pear, nor  anv  thing  which  is  from  that  sun,  still  there  is  a  sun  there, 
together  with  light  and  heat,  as  also  all  things  which  are  in  the 
world,  and  innumerable  things  besides,  but  not  from  a  similar  ori- 
gin;  for  the  things  which  arc  in  heaven  are  spiritual,  and  the 
thinfs  which  are  in  the  world  are  natural.  The  sun  of  heaven  is 
the  Lord,  the  light  there  is  divine  truth,  and  the  heat  there  is  divine 
good,  which  proceed  from  the  Lord  as  a  sun;  from  that  origin  are 
all  things  which  exist  and  appear  in  the  heavens :  but  concerning 
light  and  heat,  and  concerning  those  things  which  thence  exist  in 
heaven,  more  will  be  said  in  the  following  articles ;  at  present  we 
shall  speak  only  of  the  sun  there.  The  reason  why  the  Lord  ap- 
pears in  heaven  as  a  sun,  is,  because  divine  love  is  the  that  from 
which  all  spiritual  things  exist,  and,  by  means  of  the  sun  of  the 
world,  all  natural  things  :  it  is  that  love  which  shines  as  a  sun. 

118.  That  the  Lord  actually  appears  in  heaven  as  a  sun,  has  not 
only  been  told  me  by  the  angels,  but  has  also  been  given  me  occa- 
sionally to  see ;  wherefore  what  I  have  heard  and  seen  concerning 
the  Lord  as  a  sun,  I  will  here  briefly  describe.  The  Lord  appears 
as  a  sun,  not  in  heaven,  but  on  high  above  the  heavens  ;  nor  does 
He  appear  above  the  head,  or  in  the  zenith,  but  before  the  faces  of 
the  angels,  in  a  middle  altitude.  Me  a])pears  in  two  places,  in  one 
before  the  right  eye,  in  another  before  the  left  eye,  at  a  considera- 


^ 


CONCEnMNCi    IlEAVlilV    AM)    HELI,. 


blc  distance :  bclbre  the  right  eye  He  appears  altvogetlier  as  a  s^uh, 
fiery  and  of  similar  magnitude  with  the  sun  ol' the  world;  but  be- 
fore tJie  left  eye  He  does  not  appear  as  a  sun,  but  as  a  moon,  of 
similar  brightness,  but  more  glittering,  and  of  similar  magnitude, 
with  the  moon  of  our  earth;  but  the  former  appears  encompassed 
with  several  as  it  Avere  lesser  moons,  each  of  which  in  like  manner 
is  bright  and  glittering.  The  reason  why  the  Lord  appears  in  two 
places  with  such  difference,  is,  because  he  appears  to  every  one  ac- 
cording to  the  quality  of  the  reception  of  Him,  and  therefore  in 
one  way  to  those  who  receive  Him  in  the  good  of  love,  and  in  an- 
other way  to  those  who  receive  Him  in  the  good  of  faith :  to  those 
who  receive  Him  in  the  good  of  love,  He  appears  as  a  sun,  fiery 
and  flaming  according  to  reception ;  these  are  in  His  celestial 
kingdom  ;  but  to  those,  who  receive  Him  in  the  good  of  faith,  He 
appears  as  a  moon,  bright  and  glittering  according  to  reception  ; 
these  are  in  His  spiritual  kingdom  :*  the  reason  is,  because  the 
good  of  love  corresponds  to  fire,  whence  fire,  in  the  spiritual  sense, 
is  love,  and  the  good  of  faith  corresponds  to  hght,  and  also  light, 
in  the  spiritual  sense,  is  faith. t  The  reason  why  He  appears  be- 
fore the  eyes  is,  because  the  interiors,  which  are  of  the  mind,  see 
through  the  eyes,  from  the  good  of  love  through  the  right  eye,  and 
from  the   good  of  faith  through  the  left  eye  ;|  for  all  things  which 

*  That  the  Loi\l  appears  in  heaven  as  a  sun,  and  tliat  He  is  tlic  sun  of  heav- 
en, n.  107,3,  3tt3(>,  ;5Gi3,  40G0.  That  the  Lord  appears  to  those  wlio  are  in  the 
celestial  kinirdom,  wlicre  love  to  Jiiin  is  the  riding  love,  as  a  sun,  and  to  those 
who  arc  in  the  spiritual  kingdom,  wliori'  rharity  towards  the  neighbour  and  faith 
rule,  as  a  moon,  n.  1521,  M^D.  ir>30,  l^^l,  1837,  4G!)().  That  the  Lord  as  a  sun 
appears  at  a  middle  altitude  before  the  right  eye,  and  as  a  moon  before  the  lefi 
eye,  n.  1053,  1521,  1529,  1530,  1531,  3(;3(),  3(313,  4321,  5007,  7078,  7083,  7173, 
7270,  8812, 10809.  That  the  Lord  hath  been  seen  as  a  sun  and  as  a  moon  by 
mc,  n.  1531,  7173.  That  the  Divine  Itself  of  the  Lord  is  far  above  His  Divine 
in  heaven,  n.  7270,  8760. 

t  That  fire  in  the  Word  signifies  love  in  each  sense,  n.  934,  4906,  5215.  That 
sacred  or  heavenly  fire  signifies  divine  love,  n.  034,  G314,  0832.  That  infernal 
fire  signifies  the  love  of  self  and  of  the  world,  and  every  concupiscence  which  is 
of  those  loves,  n.  1861,  5071,  C314,  6832,  7575,  10747.  That  love  is  the  fire  of 
life,  and  that  life  itself  is  actually  thence  derived,  n.  4096,  .5071,  6032,  6314. 
That  litrht  signifies  the  truth  of  taith,  n.  3395,  3485, 3636,  3643,  3993,  4302, 4413, 
4415,  9548,  9084. 

t  That  the  sight  of  the  left  eye,  corresponds  to  the  truths  of  faith,  and  that  the 
sight  of  the  right  eye  corresponds  to  their  goods,  ji.  4410,  6923. 


CONCERNING   HEAVEN    AND    HELL.  G9 

arr  rni  thr  ri<;lit  side  ap|)crtnininff  to  an  anir'^Ii  and  likcwitiO  lo  n 
nmii,  correspond  to  good  from  which  trutli  is  derived,  and  those 
thing's  which  are  on  the  left  side  correspond  to  truth  which  is  de- 
rived from  good  :*  tlie  good  of  faith,  in  its  essence,  is  truth  derivc<t 
from  good. 

119.  Hence  it  is  that,  in  the  Word,  the  Lord,  as  to  love,  is  com- 
pared to  the  sun,  and  as  to  faith  to  tlic  moon  ;  and  hkcwisc  that 
love  from  the  Lord  to  the  Lord  is  signified  by  the  sun,  and  faith 
from  the  Lord  in  the  Lord  is  vsignified  by  the  moon ;  as  in  the  fol- 
lowing passages  :  "  The  light  of  the  moon  shall  be  as  the  light  of  the 
sun,  but  the  light  of  the  sun  shall  be  seven-fold,  as  the  light  of  seven 
days,''''  Isaiah  xxx.  2G  :  "  I  will  cover,  when  I  shall  extinguish  thee, 
the  heavens,  and  I  will  darken  the  stars  ;  I  will  cover  the  sun  with  a 
cloud,  and  the  moon  shall  not  make  her  light  to  shine  ;  all  the  lumina- 
ries of  light  in  the  heavens  I  icill  darken  over  thee,  and  I  will  give 
darhicss  upon  thy  land,''''  Ezekiel  xxxii.  7,  8 :  "  /  will  darken  the 
sun  in  his  rising,  and  the  moon  shall  not  make  her  light  to  shine,^"" 
Isaiah  xiii.  10 :  "  The  sun  and  the  moon  shall  be  darkened,  and  the 
stars  shall  withdraw  their  splendour;  the  sun  shall  be  turned  into 
darkness  and  the  moon  into  blood,''''  Joel  ii.  2,  10,  31 ;  chap.  iv.  15  : 
"  The  sun  became  black  as  hairy  sackcloth,  and  the  moon  became  as 
blood,  and  the  stars  fell  to  the  earth,"  Rev.  vi.  12:  ^^Immediately 
after  the  affliction  of  those  days  the  sun  shall  be  obscured,  and  the 
moon  shall  not  give  her  light,  and  the  stars  shall  fall  from  heaven,^' 
Matt.  xxiv.  29:  and  elsewhere.  In  the  above  passages  by  the  sun 
is  signified  love,  and  by  the  moon  faith,  and  by  stars  the  knowl- 
edges of  good  and  truth, t  which  are  said  to  be  darkened,  to  lose 
their  light,  and  to  fall  from  heaven,  when  they  no  longer  are.  That 
the  Lord  appears  as  a  sun  in  heaven,  is  also  manifest  from  His 
transformation  before  Peter,  James,  and  John,  in  that  "  His  face 
shone  as  the  sim,"  Matt.  xvii.  2  :  the  Lord  w^as  thus  seen  by  the  dis- 
ciples when  they  were  withdrawn  from  the  body,  and  were  in  the 
light  of  heaven.  Hence  it  was  that  the  ancients,  with  whom  the 
church  was  representative,  in  the  act  of  divine  worslxip  turned  their 

*  That  the  things  which  arc  on  man's  right  side  have  reference  to  good  from 
which  truth  is  derived,  and  that  the  tilings  on  the  left  side  have  reference  to 
truth  derived  from  good,  n.  9405,  9004. 

t  Tliat  constellations  and  stare,  in  the  Word,  signify  the  knowledges  of  good 
and  truth,  u.  2495,  2849,  4G97. 

10 


fO  CONCERNING   HEAVEN   AND   HELX. 

feces  towards  the  sun  in  the  east,  and  from  them  is  derived  the 
custom  of  giving  a  hke  aspect  to  buildings  set  apart  for  divine 
worship. 

120.  The  very  ardent  degree  and  quahty  of  the  divine  love  may 
be  manifest  from  comparison  with  the  sun  of  the  world,  than  which 
nevertheless,  if  you  are  disposed  to  believe  it,  it  is  much  more  ar- 
dent :  wherefore  the  Lord  as  a  sun  does  not  flow-in  immediately 
into  the  heavens,  but  the  ardency  of  His  love  is  tempered  in  the 
way  by  degrees :  the  temperatures  appear  as  radiant  belts  about 
the  sun :  moreover  the  angels  are  veiled  in  a  thin  suitable  cloud, 
lest  they  should  sufter  injury  from  the  influx  :*  the  heavens  there- 
fore are  distant  according  to  reception ;  the  superior  heavens,  in- 
.asmuch  as  they  are  in  the  good  of  love,  are  nearest  to  the  Lord  as 
a  sun  ;  but  the  inferior  heavens,  inasmuch  as  they  are  in  the  good 
of  faith,  are  more  remote  from  Him ;  whilst  they  who  are  in  no 
good,  as  is  the  case  with  the  infernals,  are  most  remote,  and  re- 
mote in  proportion  as  they  are  in  opposition  against  good.f 

12L  But  when  the  Lord  appears  in  heaven,  as  is  frequently  the 
Case,  He  does  not  appear  encompassed  with  the  sun,  but  in  an  an- 
gelic form,  being  distinguished  from  the  angels  by  the  Divine  trans- 
lucent from  His  face ;  for  He  is  not  there  in  person,  since  the 
Lord  in  person  is  constantly  encompassed  with  the  sun,  but  He  is 
there  in  presence  by  aspect :  for  it  is  a  common  thing  in  heaven  for 
the  inhabitants  to  appear  as  present  in  the  place  where  the  aspect 
is  fixed  or  terminates,  although  it  is  very  far  from  the  place  where 
they  actually  are  ;  this  presence  is  called  the  presence  of  the  inter- 

*  The  quality  and  degree  of  the  divine  love  of  the  Lord  illustrated  by  com- 
parison with  the  fire  of  the  sun  of  the  world,  n.  0834,  G844,  6849.  That  the 
divine  love  of  the  Lord  is  love  towards  all  the  human  race  to  save  them,  n.  1820, 
1865,  2253,  6872.  That  the  love  proximately  proceeding  from  the  fire  of  the 
Lord's  love  doth  not  enter  heaven,  but  that  it  appears  around  the  sun  as  radiant 
belts,  n.  7270.  That  the  angels  also  are  veiled  with  a  thin  corresponding  cloud, 
lest  they  should  sufler  injury  from  the  influx  of  burning  love,  n.  684!). 

t  That  the  presence  of  the  Lord  witli  tiie  angels  is  according  to  the  reception 
of  the  good  of  love  and  of  faith  from  Him,  n.  904,  4198,  4320,  6280,  6832,  7042, 
8819,  9680,  9682,  9683,  10106,  10811.  Tliat  the  Lord  appears  to  every  one  ac- 
cording to  His  quality,  n,  1861,  2235,  4198,  4206.  That  the  hells  are  removed 
from  the  heavens  in  consequence  of  not  being  able  to  bear  the  presence  of  di- 
vine love  from  the  Lord,  n.  4299,  7519,  7738,  7989,  8157,  8266,  9727.  Tiiat 
hence  the  hells  are  most  remote  from  the  heavens,  and  that  this  remoteness  is  a 
great  gulf,  u.  9346,  10187. 


k^NCERMNO    HEAVEN    AND    HELL.  TF 

Btil  ^iplit,  of  uliich  wo  shall  speak  in  tlie  followiiifr  pnircs.  The 
Loril  lias  also  hccn  sfcii  ity  nie  out  of  the  sum  hi  an  angelic  form  u. 
little  beneath  the  sun  on  hiifli  ;  and  likewise  near  at  hand  in  a  sim- 
ilar form,  with  a  hnid  ((Mintennnce ;  once  also  in  the  midst  of  an- 
irels  as  a  tiaminj;  hcain. 

122.  The  sun  of  the  world  appears  to  the  angels  as  somewhat  of 
thick  darkness  opposite  to  the  sun  of  heaven,  and  the  moon  as 
somewhat  dark  opposite  to  the  moon  of  heaven,  and  this  constant- 
ly :  tlie  reason  is,  because  the  fiery  of  the  world  corresponds  to  the 
love-ofself,  and  the  luminous  thence  derived  corrc3jx)nds  to  the 
false  grounded  in  that  love  ;  and  the  love  of  self  is  altogether  op- 
posite to  divine  love,  and  the  false  grounded  in  that  love  is  altogeth- 
er opposite  to  divine  truth  ;  and  what  is  opposite  to  divine  love  and 
divine  truth,  is  thick  darkness  to  the  angels.  Hence  it  is,  that  to 
adore  the  sun  of  the  world  and  the  moon,  and  to  bow  down  to 
them,  signifies,  in  the  Word,  to  love  self  and  the  falses  grounded  in 
the  love  of  self;  and  that  persons  of  this  description  were  to  be  cut 
oft",  see  Deut.  iv.  19;  chap,  xviii.  3,  4,  5 ;  Jer.  viii.  1,  2;  Ezek. 
viii.  15,  16,  18 ;  Rev.  xvi.  8  ;  Matt.  xiii.  6.* 

123.  Inasmuch  as  the  Lord  appears  in  heaven  as  a  sun  from  the 
divine  love  which  is  in  Him  and  from  Him,  therefore,  also,  all  who 
are  in  the  heavens  turn  themselves  constantly  to  Him,  they  who 
are  in  the  celestial  kingdom  turning  themselves  to  Him  as  a  sun, 
and  they  who  are  in  the  spiritual  kingdom  turning  themselves  to 
Him  as  a  moon ;  but  they,  w  ho  are  in  Hell  turn  themselves  to  the 
thick  darkness  and  dark  which  are  in  opposition,  thus  backward 
from  the  Lord,  by  reason  that  all  who  are  in  the  hells  are  in  th» 
love  of  self  and  of  the  world,  thus  opposed  to  the  Lord  :  they  who 
turn  themselves  to  the  thick  darkness  which  is  in  the  place  of  the 
sun  of  the  world,  are  in  the  hells  to  the  back,  and  are  called  genii; 
but  they  who  turn  themselves  to  the  dark  which  is  in  the  place  of 
the  moon,  are  in  the  hells  in  front,  and  are  called  sj)irits  :  hence  it 
is  that  they  who  are  in  the  hells  are  said  to  be  in  darkness,  and  they 

*  That  the  sun  of  the  world  doth  not  appear  to  the  angels,  but  in  its  place 
>K)mcwhat  darkish  to  the  back  opposite  to  the  sun  of  heaven  or  the  Lord,  n. 
7078,  9755.  That  sun  in  the  opposite  sense  signifies  the  love  of  self  n.  2441. 
In  which  sense  by  adoring  the  sun  is  signified  to  adore  those  things  which  aro 
contrary  to  heavenly  love,  or  to  the  Lord,  n.  2441,  10584.  That  to  thoso  whfv 
are  within  the  hells,  the  «iin  of  heaven  is  thick  darkness,  n.  2141. 


7'2  CONCERNING  HEAVEN  ANU  HELL. 

who  arc  in  the  heavens,  in  hght :  darkness  signifies  the  false 
grounded  in  evil,  and  hght  the  truth  grounded  in  good.  The  rea- 
son why  they  so  turn  themselves,  is,  because  all  in  the  other  life 
look  to  those  things  which  have  rule  in  their  interiors,  thus  to 
their  loves,  and  the  interiors  make  the  face  of  an  angel  and  spirit ; 
and  in  the  spiritual  world  there  are  not  determinate  quarters,  as 
in  the  natural  world,  but  the  face  is  what  determines  them.  A 
man,  also,  as  to  his  spirit,  turns  himself  in  like  manner,  backward 
from  the  Lord,  if  he  be  in  the  love  of  self  and  of  the  world,  and 
to  Him,  if  he  be  in  love  to  Him  and  towards  the  neighbour;  but 
man  is  ignorant  of  this,  because  he  is  in  the  natural  world,  where 
the  quarters  are  determined  according  to  the  rising  and  setting  of 
the  sun.  This  subject  however,  as  being  of  difficult  apprehension 
by  man,  shall  be  illustrated  in  what  follows,  where  the  quarters, 
space,  and  time,  in  heaven,  will  be  treated  of. 

124.  Inasmuch  as  the  Lord  is  the  sun  of  heaven,  and  all  things 
which  are  derived  from  Him  have  respect  to  Him,  therefore  also 
He  is  the  common  center,  from  which  is  all  direction  and  deter- 
mination :*  and  therefore  all  things  which  are  beneath,  both  those 
which  are  in  the  heavens  and  those  which  are  in  the  earths,  arc  in 
His  presence  and  under  His  auspices. 

125.  From  these  considerations  may  now  be  seen  in  a  clearer 
hght  what  was  said  and  shown  in  the  preceding  articles  concerning 
the  Lord,  viz.  That  He  is  the  God  of  heaven,  n.  2  to  6.  That  His 
divine  makes  heaven,  n.  7  to  12 :  l^hat  the  Divine  of  the  Lord  in 
heaven  is  love  to  Him,  and  charity  toioards  the  neighbour,  n.  13  to  19  : 
TJiat  there  is  a  correspondence  of  all  things  of  the  loorldioith  heaven, 
and  by  heaven  with  the  Lord,  n.  87  to  115 :  also  that  iho  sun  of  the 
world  and  moon  correspond,  n.  105. 


Concerning  Light  and  Heat  in  Heaven. 

126.  That  there  is  light  in  the  heavens  cannot  be  comprehended 
by  those  who  think  only  from  nature ;  when  yet  in  the  heavens  the 
light  is  so  great,  as  to  exceed  by  many  degrees  the  mid-day  light  in 
the  world ;  it  has  been  often  seen  by  me,  even  in  the  time  of  even- 

*  That  the  Lord  is  the  common  center,  lo  wliich  all  things  of  heaven  turn 
themeelvcp,  n.  3G33. 


fONCr.RMNG    ITV.WEN     \VT>    UF.I.l.,  < :{ 

iiig  Jiiul  of  niffht  :  at  first  1  woiulcred,  wlu.'ii  I  hoard  tlio  angels 
say,  tliut  tlie  lig'it  of  tlu;  world  is  scarce  uiiy  tliinji  hut  shade  in  re- 
spect to  the  light  of  heaven,  hut  after  having  seen  the  latter,  I  can 
testify  that  it  is  so;  its  hrightiiess  and  its  splendour  are  such  as 
cannot  he  described.  The  things  which  were  seen  by  me  in  the 
heavens,  were  seen  by  me  in  that  liglit,  thus  more  clearly  and  dis- 
tinctly than  the  things  which  are  in  the  world. 

127.  The  light  of  heaven  is  not  natural,  like  the  light  of  the 
world,  but  is  sjtiritual,  for  it  is  from  tlic  Lord  as  a  sun,  and  the  sun 
is  divine  love,  as  w  as  shown  in  the  foregoing  article.  >V  hat  pro- 
ceeds from  the  Lord  as  a  sun,  in  the  heavens  is  called  divine  truth, 
yet  in  its  essence  it  is  divine  good  united  to  divine  truth  :  hence  the 
ungels  have  ligiit  and  heat,  light  from  the  divine  truth,  and  heat 
from  the  divine  good.  From  this  consideration  it  may  be  manifest, 
that  the  light  of  heaven,  as  being  from  such  an  origin,  is  spiritual 
and  not  natural ;  in  like  manner  the  heat.* 

128.  The  reason  why  divine  truth  is  light  to  the  angels,  is,  be- 
cause the  angels  arc  spiritual,  and  not  natural,  and  the  spiritual 
see  from  their  own  sun,  and  the  natural  from  theirs ;  and  divine 
truth  is  that  from  which  the  angels  have  understanding,  and  under- 
standing is  their  internal  sight,  which  flows-in  into  their  external 
sight,  and  produces  it ;  hence  the  things  which  ai)pear  in  heaven 
from  the  Lord  as  a  sun,  appear  in  light. t  Inasmuch  as  hence  is 
the  origin  of  light  in  heaven,  therefore  it  varies  there  according  to 
the  reception  of  divine  truth  from  the  Lord,  or,  what  is  the  same 
thing,  according  to  the  intelJigence  and  wisdom  in  which  the  angels 
are:  it  is  therefore  ditterent  in  the  celestial  kingdom  from  what  it 
is  in  the  spiritual  kingdom,  and  diflerent  in  each  society :  the  light 
in  the  celestial  kingdom  appears  flaming,  because  the  angels  of 
that  kingdom  receive  light  from  the  Lord  as  a  sun  ;  but  the  light  in 
the  spiritual  kingdom  is  bright,  because  the  angels  of  that  kingdom 
receive  light  from  the  Lord  as  a  moon,  (see  above,  n.  118).  The 
light  also  is  not  alike  in  one  society  as  in  another ;  it  diflcrs  also  in 

*  That  all  light  in  the  heavens  is  from  the  Lord  as  a  sun,  n.  1053,  1521,  3195, 
3341,3630,3643,4415,9548,9(384,  10800.  That  the  divine  truth  proceeding 
from  the  Lord  appears  in  heaven  as  light,  and  presents  all  the  light  of  heaven,  n. 
3195,  32-22,  5400,  8044,  9399,  9548,  9684. 

t  That  the  light  of  heaven  illuminates  both  the  sight  and  the  understanding  of 
angels  and  spirits,  n.  277C,  3139. 


74  CONCKRNrNG    ni.AVF.N     AND    HEtL. 

each  society,  tliosc  wljo  are  in  the  midst  of  the  society  Feeing  ii» 
greater  hght,  and  those  who  are  round  about  being  in  less  hght, 
(see  n.  43).  In  a  word,  in  the  same  degree  in  vvliich  the  angels 
arc  receptions  of  divine  truth,  that  is,  are  in  intclhgence  and  wis- 
dom from  the  Lord,  tiiey  have  hght  :*  the  angels  of  heaven  are  hence 
called  angels  of  light. 

129.  Inasmuch  as  the  Lord  in  the  heavens  is  divine  truth,  and 
divine  truth  is  light  there,  therefore  the  Lord  in  the  Word  is  called 
light,  in  like  manner  every  truth  which  is  from  Him,  as  in  thesg 
following  passages  :  "  Jesus  said,  I  am  the  light  of  the  ivorld  ;  he 
who  followeth  Me  shall  not  inalk  in  darkness,  hut  shall  have  the  light 
of  life,''''  John  viii.  12  ;  "  So  long  as  I  am  in  the  uwi'ld,  I  am  the 
light  of  the  world,''''  John  ix.  15  :  '■'■Jesus  said,  yet  a  little  while  the 
light  is  with  ■you,  walk  while  ye  have  the  light,  lest  darkness  seize 
upon  you :  whilst  ye  have  the  light,  believe  in  the  light,  that  ye  may 
be  the  sons  of  the  light,  I  am  come  a  light  into  the  toorld,  that  icho- 
soever  helieveth  in  Me  may  not  abide  in  darkness,  John  xii.  35,  36, 
40 :  "  Light  is  come  into  the  world,  but  men  loved  darkness  rather 
than  light,''''  John  iii.  19 :  John  said  concerning  the  Lord,  "  This 
is  the  true  light,  which  cnlighteneth  every  Jtian,^''  John  i.  4,  9 :  "  The 
people  tvhich  sittcth  in  darkness  shall  sec  great  light,  and  to  them  who. 
sat  in  the  shadow  of  death,  light  is  arisen,''''  Matt.  iv.  IG :  "  /  will 
give  thee  for  a  covenant  to  the  people,  for  a  light  of  the  nations,''^ 
Isaiah  xlii.  6 :  "  /  have  set  thee  for  a  light  of  the  nations,  that  thou 
mayest  be  My  salvation  even  to  the  extremity  of  the  earth,''''  Isaiah 
xlix.  6  :  "  The  nations  which  are  p)rcscrved  shall  tvalk  to  His  light,''^ 
Rev.  xxi.  24  :  "  Send  Thy  light  and  Thy  truth,  they  shall  lead  me,'''' 
Psalm  xliii.  3.  In  these  and  in  other  passages  the  Lord  is  called 
light  from  the  divine  truth  whicliis  from  Him  ;  in  like  manner  truth 
itself  is  called  light.  Inasmuch  as  from  the  Lord  as  a  sun  there  is 
light  in  the  heavens,  therefore,  when  He  was  transformed  before 
Peter,  James,  and  John,  "  His  face  appeared  as  a  sun,  and  His 
raiment  as  light,  glittering  and  bright  as  snow ,  such  a^  ■no  fuller  on 
earth  can  whiten,"  Mark  ix.  3 :  Matt.  xvii.  2 :    the  reason  why  the 

*  That  light  in  heaven  is  according  to  the  intelligence  and  wisdom  of  the  an- 
gels, n.  1524,  1529,  1530,  3339.  That  the  diftVrenccs  of  light  in  the  heavens  are 
as  many  as  are  the  angelic  societies,  since  perpetual  varieties  as  to  good  and 
truth,  thus  to  wisdom  and  intelligence,  arc  in  the  heavens,  n-  G84,  G90,  3241, 
3744,  3745,  4414,  5598,.  7230,  7833,.  783(3. 


fOXCERNING    HKAVEN'    AND    UHLI..  /.> 

Lord's  raimonl  so  appeared  was,  liecauso  it  represented  the  divine 
trulli  wliicli  is  from  Him  in  the  heavens;  garments,  in  tlie  Word, 
also  signify  truths;*  whence  it  is  said,  in  David,  '■' Jthucah,  Thou 
ifothcit  T/ii/^i/f  irith  fiir/it  as  with  a  irarmrnt,''^   Psahn  civ.  2. 

I'iO.  Tliat  the  hght  in  the  lieavens  is  si)iritual,  and  that  tliat 
light  is  divine  truth,  may  also  be  concluded  from  this  consideration, 
that  man  likewise  has  spiritual  light,  and  that  from  that  light  he 
has  illustration  so  far  as  he  is  in  intelligence  and  wisdom  from  di- 
vine truth  :  the  sjtiritual  light  of  man  is  the  light  of  his  understand- 
ing-, the  objects  of  whi<'h  are  truths,  which  he  arranges  analytically 
hito  orders,  forms  into  reasons,  anc'  from  them  makes  conr^lusions 
in  a  series.t  The  natural  man  is  not  a\>are  that  it  is  real  light  by 
virtue  of  which  the  understanding  sees  such  things,  because  the 
mitural  man  does  not  see  that  light  with  his  eyes,  neither  does  he 
apperceive  it  in  thought ;  nevertheless  many  are  acquainted  with  it, 
and  alt'o  distinguish  it  from  the  natural  light  in  which  they  are  who 
think  naturally  and  not  spiritually  :  they  think  naturally  who  look 
only  into  the  world,  and  attribute  all  things  to  nature ;  but  they 
think  spiritually  who  look  to  heaven,  and  attribute  all  things  to  the 
Divine.  That  the  light  which  enlightens  the  mind  is  true  light, 
quite  distinct  from  the  light  which  is  called  natural  lumen,  has  been 
frequently  given  me  to  perceive,  and  likewise  to  see ;  I  have  been 
elevated  into  that  light  interiorly  by  degrees,  and  as  I  have  been 
elevated  my  und(>rstandiiig  was  eidightened,  till  at  length  I  per- 
ceived what  1  did  not  perceive  before,  and  finally  such  things  as  1 
could  riot  even  comprehend  from  natural  lumen ;  I  was  occasion- 

'  That  garments  in  the  Word  sijrnify  truths,  because  they  invest  good,  ii. 
1073,  257(j,  G248,  5319,  51)54,  9'21(i,  9952,  1053G.  Tliat  the  garments  of  the 
Lord,  when  He  was  transformed,  signified  diviuc  truth  proceeding  from  His  di 
vine  love,  n.  9212,  921G. 

f  That  the  light  of  heaven  illHininates  tlie  understanding  of  man,  and  that  on 
thisacconnt  man  is  rational,  n.  1524,  3138,  31G7,  4408,  6G08,  8707,  912G,  9399,, 
105G9.  That  the  understanding  is  enlightened,  because  it  is  recipient  of  truth, 
6222,  6C08,  10G59.  That  the  understanding  is  enlightened  so  far  as  man  re- 
ceives truth  in  good  from  the  Lord,  n.  3G19.  Tliat  tiie  understanding  is  of  sucli 
a  quality  as  the  truths  derived  from  good  are,  from  which  it  is  formed,  n.  100G4 
That  the  understanding  hath  light  from  heaven,  as  the  siglit  hath  light  from  the 
world,  n.  1524,  5114,  GG08,  9128.  That  the  light  of  heaven  from  the  Lord  i* 
always  present  with  man,  but  that  it  flovvs-in  only  so  far  as  man  is  in  truth  de- 
rived from  good,  n.  40G0,  4213. 


7G  CONCEUNING  HEAVEN  AXD  HELL. 

ally  indigiianl  at  their  not  being  comprehended,  when  yet  they 
were  clearly  and  perspicuously  perceived  in  heavenly  light.*  In- 
asmuch as  the  understanding  has  light,  therefore  the  like  is  assert- 
ed concerning  it  as  concerning  the  eye,  as  that  it  sees  and  is  in 
light,  when  it  perceives,  aud  that  it  is  dark  and  in  the  shade,  when 
it  does  not  perceive ;  besides  several  similar  expressions. 

131.  Inasmuch  as  the  light  of  heaven  is  divine  truth,  therefore 
also  that  light  is  divine  wisdom  and  intelligence  ;  hence  the  same 
thing  is  understood  by  being  elevated  into  the  light  of  heaven, 
as  by  being  elevated  into  intelligence  and  wisdom,  and  being 
enlightened  ;  wherefore  the  light  appertaining  to  the  angels  is 
altogether  in  the  same  degree  with  their  intelligence  and  wisdom. 
Since  the  light  of  heaven  is  divine  wisdom,  therefore  all  are 
known  as  to  their  quality  in  the  light  of  heaven,  the  interiors  of 
every  one  being  there  made  manifest  in  the  face,  altogether  accord- 
ing to  their  quality,  nor  is  the  smallest  thing  concealed :  the  inte- 
rior angels  also  love  that  all  things  appertaining  to  them  may  be 
manifested,  inasmuch  as  they  will  nothing  but  what  is  good:  it  is 
otherwise  with  those  who  are  beneath  heaven,  and  do  not  will  what 
is  good,  wherefore  they  arc  exceedingly  afraid  lest  they  should  be 
viewed  in  the  light  of  heaven :  and  what  is  wonderful,  they  wha 
are  in  hell  appear  amongst  each  other  as  men,  but  in  the  light  of 
heaven  as  monsters  with  horrible  countenances  and  horrible  bodies, 
altogether  in  the  form  of  their  own  evil.t  In  like  manner  man  ap- 
pears as  to  his  spirit,  when  he  is  viewed  by  the  angels  ;  if  he  be  a 
good  man  he  appears  beautiful  according  to  his  good,  if  an  evil 
man,  as  a  monster,  deformed  according  to  his  evil.  Hence  it  is 
evident  that  all  things  are  manifested  in  the  light  of  heaven  :  they 
are  manifested,  because  the  hght  of  heaven  is  divine  truth. 

132.  Inasmuch  as  divine  truth  is  light  in  the  heavens,  therefore 
all  truths,  wheresoever  they  arc,  Avhether  within  an  angel  or  out 
of  him,  also  whether  within  the  heavens  or  out  of  them,  are  lucid  : 

*  That  man,  when  he  is  clevathii?  from  llie  sensual  principle,  comes  into  a 
milder  lumen,  and  at  length  into  celestial  light,  n.  G313,  G315, 9407.  That  thera 
is  an  actual  elevation  into  the  light  of  heaven,  when  man  is  elevated  into  in- 
telligence, n.  3190.  How  great  a  ligiit  hath  been  perceived,  when  I  have  been 
withdrtiwn  from  worldly  ideas,  n.  ir)2G,  0G08. 

t  That  they  who  arc  in  the  hells,  in  their  own  lumen,  which  is  a  lumen  ap 
from  lighted  coals,  appear  to  themselves  as  men,  but  in  the  light  of  heaven  aS 
monsters,  n.  4532,  4533,  4674,  5057,  5058,  6605,  6C2C. 


noVCERNING    nfe.WF.N    AND    HEM..  9'? 

jci  truths  out  ofihc  heavens  are  not  hicul  hke  truths  witliin  the 
heavens  ;  truths  out  of  the  heavens  liave  a  roUl  lucidity,  like  snow 
without  heat,  inasiuueh  as  tiiey  »lo  not  derive  their  essence  from 
•rood  like  truths  within  tlu'  heavens;  wlierefore  also  that  cold 
lif^ht,  when  the  light  of  heaven  falls  upon  it,  disappears,  and  if 
evil  l)c  iniderneath,  it  is  turned  into  darkness  :  this  1  have  occa- 
sionally seen,  aiul  several  other  reniarkahle  things  concerning  lu- 
cent truths  which  are  here  passed  l)y. 

133.  Something  shall  now  be  said  concerning  the  heat  of  heaven  : 
the  heat  of  heaven  in  its  essence  is  love,  and  proceeds  from  the 
Lord  as  a  sun,  which  sim,  as  may  he  seen  in  the  preceding  article, 
is  divine  love  in  the  Lord  and  from  the  Lord  :  hence  it  is  evident 
that  the  heat  of  heaven  is  equally  spiritual  as  the  light  of  heaven, 
l>ecause  it  is  from  the  same  origin.*  There  are  two  things  which 
proceed  from  the  Lord  as  a  sun,  divine  truth  and  divine  good ;  di- 
vine truth  is  presented  in  the  heavens  as  Hght,  and  divine  good  as 
heat ;  hut  divine  truth"  and  divine  good  are  so  united,  that  they  are 
not  two,  but  one  ;  nevertheless  they  are  separated  with  the  angels, 
for  there  are  angels  who  receive  the  divine  good  more  than  the 
divine  truth,  and  others  who  receive  the  divine  truth  more  than 
the  divine  good  ;  they  who  receive  more  of  the  divine  good  are  in 
the  celestial  kingdom  of  the  Lord,  and  they  who  receive  more  of 
the  divine  truth  are  in  the  Lord's  spiritual  kingdom  ;  the  most  per- 
I'ect  angels  are  those  who  receive  each  principle   in  a  like  degree. 

134.  The  heat  of  heaven,  like  the  light  of  heaven,  is  every  where 
various,  being  of  one  degree  and  quality  in  the  celestial  kingdom, 
of  another  in  the  spiritual  kingdom,  and  likewise  of  another  in 
every  society  there  ;  for  it  differs,  not  only  in  degree,  but  also  in 
quality :  it  is  more  intense  and  pure  in  the  Lord's  celestial  king- 
dom, because  the  angels  of  that  kingdom  are  more  receptive  of 
the  divijie  good  ;  it  is  less  intense  and  pure  in  the  Lord's  spiritual 
Ivingdom,  because  the  angels  of  that  kingdom  are  more  receptive  of 
divine  truth  ;  in  every  society  also  it  differs  according  to  reception, 
There  is  also  heat  in  the  hells,  but  it  is  unclean  hcat.t     The  heat 

*  That  thcTc  are  two  origins  of  lieat,  and  likewise  two  origins  of  iigiit,  viz. 
the  sun  of  the  world  and  the  sun  of  heaven,  n.  3338,  5215,  7324.  Tliat  heat 
from  the  Lord  as  a  sun  is  the  affection  wlii(  li  is  of  love,  n.  363G,  3G43.  Hence 
that  spiritual  heat  is  in  its  essence  love,  n.  2110,  3338,  3339,  6314. 

'  That  in  tiic  keils  there  is  heat,  hut  unclean,  n.  1773,  2757,  3340.     And  thai 

11 


% 


(ONCKUNING  HEAVEN  AND  HELL. 


lu  heaven  is  what  is  meant  by  sacred  and  celestial  lire,  and  tlio 
lieat  of  hell  is  what  is  meant  by  profane  and  infernal  fire  ;  and  by 
each  is  understood  love,  by  celestial  fire  love  to  the  Lord  and  love 
towards  the  neighbour,  and  every  aftection  which  is  of  those  loves, 
and  by  infernal  fire  the  love  of  self  and  the  love  of  the  world,  and 
every  concupiscence  which  is  of  those  loves.  That  love  is  heat  from 
a  spiritual  origin,  is  evident  from  man's  growing  warm  according  to 
love,  for  in  proportion  to  its  quantity  and  quality  he  is  enflamed  and 
heated,  and  when  it  is  assaulted,  his  heat  is  manifested  :  hence  also 
it  is  usual  to  speak  of  a  man  being  enflamed,  being  heated,  burning, 
boiling,  and  being  on  fire,  in  reference  to  the  aftections  which  are  of 
the  love  of  good,  and  also  to  the  concupiscences  which  are  of  th6 
love  of  evil. 

135.  The  reason  why  love  proceeding  from  the  Lord  as  a  sun  is 
felt  in  heaven  as  heat,  is,  because  the  interiors  of  the  angels  are  in 
love,  by  virtue  of  the  divine  good  which  is  from  the  Lord,  whence 
the  exteriors,  which  are  thence  warmed,  are  in  heat :  from  this 
circumstance  it  is,  that  in  heaven  heat  and  love  so  mutually  cor- 
respond to  each  other,  that  every  one  there  is  in  heat  according  to 
the  quality  of  his  love,  agreeably  to  what  was  just  now  said.  The 
heat  of  the  world  does  not  at  all  enter  the  heavens,  because  it  is 
grosser,  and  natural  and  not  spiritual.  But  it  is  otherwise  with 
men,  because  men  are  both  in  the  spiritual  world  and  in  the  natural 
world  ;  they  are  therefore  heated  as  to  their  spirit  altogether  ac- 
cording to  their  loves,  but  as  to  the  body  they  are  heated  from 
both,  as  well  from  the  heat  of  their  spirit  as  from  the  heat  of  the 
world ;  the  former  flows-in  into  the  latter.  The  nature  and  quali- 
ty of  the  correspondence  of  each  heat  may  be  manifest  from  ani- 
mals, in  that  their  loves,  the  principal  of  which  is  the  love  of  con- 
tinuing their  species  by  procreation,  burst  forth  and  operate  ac- 
cording to  the  presence  and  aftlux  of  heat  from  the  sun  of  the 
world,  which  heat  prevails  only  in  the  time  of  spring  and  summer. 
They  are  very  greatly  deceived,  who  believe  that  the  influx  of  the 
heat  of  the  world  excites  loves,  for  natural  influx  into  what  is 
spiritual  does  not  exist,  but  spiritual  into  what  is  natural  ;  the  lat- 
ter influx  being  from  divine  order,  but  the  former  contrary  to  divine 
order.* 

flie  odour  thence  arising  is  like  an  odour  from  dunj^  and  excrement  in  the  world, 

and  in  the  worst  hells  is  as  it  were  cadaverous,  n.  814,  815,  817,  943,  944,  5394. 

'  That  there  is  spiritual  inf.ux,  and  not  phjsical,  thus  that  there  is  influ.^ 


reNCERNINC    IIF.AVF.N    AND    IIKLI..  7M 

i'Mi.  AnjTcls,  like  mrii,  liavo  uii(lf'r>laiiiliii{;  and  will  ;  tlic  li<:li: 
.jI' Jiravtii  makes  the  life  of  tlicir  uiulcrslMiidiii^',  lte(:ui.>;c  tlio  liirlil 
oi'  licavcn  is  (liviiii-  truth,  and  lioiicc  divine  >\isd(»iii  ;  aufl  the  Jieal 
of  lieavcn  makes  tin-  life  of  their  will,  ijocatisc  the  Jirat  of  lieaveii 
is  divine  j^ood,  and  heneo  divine  love  :  the  very  essential  life  of  the 
angels  is  from  heat,  hut  not  from  li^ht,  only  so  far  as  heat  is  in  it  : 
that  life  is  from  heat  is  evident,  for  on  the  removal  of  heat  life  per- 
ishes :  the  case  is  similar  in  regard  to  faith  without  love,  or  to  truth 
without  good,  for  truth  which  is  said  to  be  of  faith  is  light,  and  good 
w  hich  is  of  love  is  heat.*  These  things  appear  more  evidently  front 
the  heat  and  light  of  the  world,  to  which  the  heat  and  light  of  heaven 
correspond  ;  from  the  heat  of  the  world  conjoined  to  light  all  things 
on  the  earth  arc  vivified  and  flourish,  and  this  conjunction  has  place 
in  the  seasons  of  spring  and  summer;  but  from  light  separate  from 
heat  nothing  is  vivified  and  flourishes,  but  all  things  are  torpid  and 
rlie ;  those  are  not  conjoined  in  the  time  of  winter,  at  Avhich  time 
heat  is  absent,  and  light  continues  :  from  this  correspondence, 
heaven  is  called  paradise,  inasmuch  as  truth  is  there  conjoined  to 
good,  or  faith  to  love,  as  light  to  heat  in  the  season  of  spring  on 
earth.  From  these  considerations  the  truth  is  now  more  clearly 
manifested,  which  was  treated  of  above  in  its  proper  article,  n.  13 
to  10,  viz.  that  the  Divine  of  the  Lord  in  heaven  is  love  to  Him  onci 
charity  towards  the  neighbour. 

137.  It  is  said  in  John,  " //«  the  beginning  was  the  Word^  and 
the  Word  was  tcitJi  God^  and  God  teas  the  Word:  all  things  were 
made  by  Him,  and  without  Him  was  not  any  thing  made  which  7cias 
made.  In  Him  was  life,  and  the  life  teas  the  light  of  men.  He  was 
in  the  world  and  the  icortd  was  made  by  Him.  And  the  Word  icas 
made  fiesh  and  dtcelt  amongst  us,  and  we  saw  His  glory, ^^  i.  1,  3,  4, 

iVom  tlie  spiritual  world  into  the  natural,  and  not  from  the  natural  into  the  spir- 
itual, n.  3219,  5119,  5259,  5427,  542S,  5477,  G322,  9110,  9111. 

*  That  truths  without  good  arc  not  in  themselves  truths,  because  they  liavc 
not  life,  for  truths  have  all  their  life  from  good,  n.  9()03.  Thus  that  they  arc  as 
a  body  without  a  soul,  n.  3180,  9454.  That  truths  without  good  aro  not  accejit- 
cd  of  the  Lord,  n.  4308.  What  is  the  quality  of  truth  without  good,  thus  what 
is  the  quality  of  faith  without  love,  and  what  the  (pjality  of  truth  derived  from 
good,  or  the  quality  of  faith  derived  from  love,  n.  1949,  1950,  1951,  1904,  5830, 
.5951.  That  it  comes  to  the  same  thing  whether  we  speak  of  truth  or  faith, 
and  of  good  or  love,  inasmuch  as  truth  is  of  faith  and  good  is  of  love,  n.  2b39, 
1.^.'.:'..  4997,  7178,  7G23  7024,  10307. 


80  CONCERNING  HEAVEN  AND  HELL. 

10,  14  :  that  it  is  the  Lord  who  is  understood  by  the  Word,  is  evi- 
dent, lor  it  is  said  that  tlie  Word  was  made  flesh  :  but  what  is  spe- 
cifically meant  by  the  Word,  has  not  as  yet  been  known,  therefore 
it  shall  be  mentioned  :  the  Word  in  the  above  passage  is  divine 
truth,  which  is  in  the  Lord  and  from  the  Lord,*  wherefore  it  is 
there  also  called  light,  and  that  this  is  divine  truth,  has  been  shown 
in  the  former  part  of  this  article  :  that  by  divine  truth  all  things 
were  made  and  created,  shall  now  l)e  explained.  In  heaven  divine 
truth  has  all  power,  and  without  it  there  is  absolutely  no  power  :t 
all  the  angels,  from  divine  truth,  are  called  })owers,  and  hkewise 
are  powers  so  far  as  they  are  receptions  or  receptacles  of  it ;  by  it 
they  prevail  over  the  hells,  and  over  all  who  put  themselves  in  op- 
position ;  a  thousand  enemies  are  not  there  able  to  sustain  one  ray 
of  the  light  of  heaven,  which  is  divine  truth:  inasmuch  as  the  an- 
gels are  angels  by  virtue  of  the  reception  of  divine  truth,  it  follows 
that  the  Avhole  heaven  is  from  no  other  source,  for  heaven  consists 
of  the  angels.  That  the  divine  truth  has  in  it  so  great  power, 
cannot  be  believed  by  those  who  have  no  other  idea  of  truth  than 
as  of  thought  or  of  discourse,  in  which  there  is  no  power  in  them- 
selves, only  so  far  as  others  act  from  obedience  ;  but  divine  truth 
has  in  it  power  in  itself,  and  a  power  of  such  a  nature,  that  by  it 
heaven  was  created,  and  also  the  world,  with  all  things  that  are 
contained  in  them.  That  divine  truth  has  in  it  such  power,  may  be 
illustrated  by  two  comparisons,  viz.  by  the  power  of  truth  and  good 
in  man,  and  by  the  power  of  light  and  heat  from  the  sun  in  the 
world.  Bi/  the  poicer  of  truth  and  good  in  man  :  for  all  things 
whatsoever  which  a  man  acts,  he  acts  from  understanding  and 
will ;  from  will  he  acts  by  good,  and  from  understanding  by  truth  ; 
for  all  things  which  are  in  the  will  have  reference  to  good,  and  all 

*  That  word,  in  the  Sacred  Scripture,  signifies  various  things,  viz.  discourse, 
the  thouglit  of  the  mind,  every  tiling  vvliich  really  exists,  also  somotiiing,  and  in 
the  supreme  sense  the  divine  truth,  and  the  Lord,  n.  9987.  That  word  signifies 
divine  truth,  n.  2803,  2884,  4692,  5075,  5272,  7830,  9987.  That  word  signifies 
the  Lord,  n.  2533,  2859. 

t  That  it  is  the  divine  truth  proceeding  from  the  Lord  which  hath  all  power,  n. 
6948,  8200.  That  all  power  in  heaven  is  of  truth  derived  from  good,  n.  3091, 
3563,  6344,  6-113,  8304,  9643,  10019,  10182.  That  the  angels  are  called  powers, 
and  that  they  likewise  are  powers,  by  virtue  of  the  reception  of  divine  trutii 
from  the  Lord,  n.  9639.  That  the  angels  are  recipients  of  divine  truth  from  tJio 
Lord,  and  that  on  this  account  they  are  frequently  in  the  Word  called  gods,  n- 
vJ295,  4402,  6301,  8192,  9398. 


CONCERNING    IIKAVEN    AND    HELL.  81 

lliiiigs  which  arc  in  tlie  uiulcrstiuiiling  have  reference  to  triitli;*^ 
ft-(»iii  tliose  principles  thcrdoro  man  puts  tiie  whoh-  Imdy  in  action^ 
Mtid  a  tliousaiul  things  in  the  body  rush  spontaneously  toir«'tlicr  at 
their  nod  ami  pleasure  :  Jience  it  is  evident  that  the  wliole  Itody  is 
funned  for  acts  of  coin))hanre  with  <^ood  and  truth,  conseiiuently 
from  jrood  and  truth,  liy  t/ir  poircr  of  heat  and  light  from  the  nun 
in  the  world :  all  thinj^s  which  grow  in  the  world,  as  trees,  crops  of 
corn,  flowers,  grasses,  fruits,  and  seeds,  exist  from  no  other  source 
than  by  the  heat  and  light  of  the  sun,  whence  it  is  evident  what  a 
power  of  production  is  in  those  principles  :  what  then  n.u>t  be  the 
case  with  divine  light,  which  is  divine  truth,  and  with  divine  heat, 
which  is  divine  good,  which  principles,  as  giving  birth  to  the  exist- 
ence of  heaven,  give  birth  also  to  the  existence  of  the  world,  for 
the  world  exists  by  [or  through]  heaven,  as  has  been  shown  in  the 
preceding  pages !  From  these  considerations  it  may  be  manifest 
in  what  manner  it  is  to  be  understood,  that  by  the  Word  all  things 
were  made,  and  that  without  it  was  not  any  thing  made  which  was 
made,  and  that  also  the  world  was  made  by  Ilim,  viz.  by  divine 
truth  from  the  Lord.t  Hence  also  it  is  that  in  the  book  (tf  creation 
mention  is  first  made  of  light,  and  afterwards  of  those  things  which 
are  from  the  hght.  Gen.  i.  3,  4.  And  lience  likewise  it  is,  that  all 
things  in  the  universe,  both  in  heaven  and  in  the  world,  have  refer- 
ence to  good  and  truth,  and  to  their  conjunction,  that  they  may  be 
any  thing. 

139.|  It  is  to  be  noted,  that  the  divine  good  and  divine  truth 
which  are  from  the  Lord  as  a  sun  in  the  heavens,  are  not  in  the 
Lord,  but  from  the  Lord  ;  in  the  Lord  there  is  only  divine  love, 
which  is  the  esse  from  which  those  things  exist :  to  exist  from  an 
esse  is  understood  by  proceeding.     This  likewise   may  be  illus- 

*  That  the  understanding  is  recipient  of  truth,  and  the  will  recipient  of  good, 
n.  3C'i3,  G12.'>,  7303,  9300,  9930.  That  therefore  all  tliinps  whirh  are  in  tho 
undcrstandirij;  have  reference  to  truths,  whether  they  he  triiths  or  man  only  be- 
lieves them  to  be  truths,  and  tliat  all  thinjrs  which  are  in  the  will  have  refercnco 
to  goods  in  like  manner,  n.  803,  10122. 

f  That  the  divine  truth  proceeding  from  the  Lord  is  the  only  real  [thing  or 
jirinciple],  n.  G880,  7004,  8200.  That  by  divine  truth  all  things  were  made  and 
created,  n.2803,  2884,  5272,  78:^'>. 

{  The  preceding  paragraph  is  numbered  137  and  this  139,  the  number  138 
being  omitted.  The  error  exists  in  the  original,  and  is  here  noticed  lest  tho 
reader  should  suppose  a  paragraph  to  havo  bccD  accidentally  overlooked  in  the 
trapslation. 


82  CONCEnNINO    HF.AVEN    AND    HELL. 

tialod  by  comparison  with  tlie  sun  of  llie  world;  the  hefit  anct 
light  which  are  in  tlie  world,  are  not  in  the  sun,  hut  from  the  sun  ; 
in  the  sun  there  is  only  fire,  and  from  it  those  tilings  exist  and  pro- 
ceed. 

140.  Inasmuch  as  the  Lord  as  a  sun  is  divine  love,  and  divine 
love  is  divine  good  itself,  therefore  the  Divine  which  proceeds  from 
Ilim,  which  is  His  Divine  in  heaven,  for  tlie  sake  of  distinction  is 
called  divine  truth,  although  it  is  divine  good  united  to  divine  truth. 
This  divine  truth  is  what  is  called  the  Holy  proceedijog  from  ITim 


Concerning  the  Four  Quarters  in  Heaven. 

141.  In  heaven,  as  in  the  world,  there  are  four  quarters;  the- 
cast,  the  south,  the  west,  and  the  north,  in  both  cases  determined 
from  their  respective  suns ;  in  heaven  from  the  sun  of  heaven, 
which  is  the  Lord  ;  in  the  world  from  the  sun  of  the  world  :  nev- 
ertheless there  is  much  difl'erence  in  the  two  cases.  Tlie  first 
difference  is,  that  in  the  world  that  quarter  is  called  the  south,  where 
the  sun  is  in  its  greatest  altitude  above  the  earth ;  the  north,  where 
it  is  in  the  opposite  point  beneath  the  earth ;  the  east,  where  it 
rises  at  the  equinoxes  ;  and  the  west,  where  it  then  sets ;  thus  in 
the  world  all  the  quarters  are  determined  from  the  south  :  but  in 
heaven  that  quarter  is  called  the  east  where  the  Lord  appears  as  a 
sun ;  o])positc  to  this  is  the  west ;  to  the  right  in  heaven  is  the 
south,  and  to  the  left  in  heaven  is  the  north,  and  this  in  whatever 
direction  the  inhabitants  turn  their  faces  and  bodies  ;  thus  in  heav- 
en all  the  quarters  are  determined  from  the  east.  The  reason  why 
that  quarter  is  called  the  east  where  the  Lord  appears  as  a  sun,  is, 
l)ecause  all  origin  of  life  is  from  Him  as  a  sun ;  and  likewise  in 
})roportion  as  heat  and  light,  or  love  and  intelligence,  are  received 
from  Him  by  the  angels,  in  the  ^ame  proportion  the  Lord  is  said 
to  arise  upon  them  :  hence  also  it  is  that  the  Lord  is  called  the 
East  in  the  Word.* 

142.  Another  difference  is,  that  the  angels  have  always  the 
east  before  them,  the  west  behind,  the  south  to  the  right,  and  the 
north  to  the  left ;  but  since  this  may  be  of  difficult  apprehension  in 

'  That  tlif  liord  in  the  supreme  sense  is  the  cast,  because  He  is  the  sun  of 
lioaven,  wliich  always  is  in  risinjr,  and  never  in  setting,  n   101,  50(17,  0GG8. 


i.i»mi:kmm.    iii.wi.N   ANn   iii.ii.  tH 

.In;  world,  Ity  rt';i.>?()ii  lli;a  man  liinis  his  face  to  every  quarter, 
therefore  it  shall  he  expluiiieii.  The  whole  heaven  turns  itself  to 
the  Lord  as  to  its  eonunoii  centre!  ;  hence  all  the  an^eh  turn  them- 
selves thither  :  that  on  «'arth  also  there  is  a  universal  dire«'tion  to 
a  common  centre,  is  a  known  tlnnir;  hut  the  direction  ni  heaven 
differs  from  the  direction  in  the  world  in  this  respect,  that  in  heaveji 
the  front  or  fore-parts  ar<'  directed  to  their  common  centre,  liut  in 
the  world  the  lower  parts:  the  direction  in  the  world  is  uhat  is 
called  centripetal,  and  also  <>;ravitation  :  the  interiors  of  the  angel.- 
are  also  actuallv  turned  forward  ;  and  whereas  the  interiors  present 
"themselves  in  the  face,  therefore  the  face  is  what  determines  tlu 
-fpiarters.* 

1  |:5.  That  the  angels  have  the  east  in  front,  irhatsorvcr  be  the 
direction  in  w/tic/i  thcif  turn  their  faces  and  bodies,  will  still  he  of  dif- 
ficult apprehension  in  the  Morld,  hy  reason  that  man  has  every 
quarter  presented  in  front  hefore  him  according  to  the  direction  in 
Avhich  he  turns  hiniself ;  therefore  it  may  be  expedient  to  explain  also 
this  circumstance.  The  angels,  in  like  manner  as  men,  turn  and  bend 
their  faces  and  their  bodies  in  every  direction,  nevertheless  tliey  have 
the  east  constantly  hefore  their  eyes  ;  but  the  changes  in  the  direc- 
tion of  the  aspect  of  the  angels  are  not  like  those  of  men,  for  they 
are  from  another  origin  ;  they  appear  indeed  alike  but  still  they  are 
not  alike,  since  they  originate  in  the  ruling  love  from  which  both 
angels  and  spirits  take  all  their  determinations;  for,  as  was  said 
just  above,  their  interiors  are  actually  turned  to  their  common 
centre,  thus  in  heaven  to  the  Lord  as  a  sun ;  wherefore,  inasmuch 
as  love  is  continually  j)rcsent  to  their  interiors,  and  the  face  exists 
from  the  interiors,  being  their  external  form,  on  this  account  the 
ruling  love  is  continually  before  the  face,  and,  in  the  heavens,  the 
Lord  as  a  sun,  because  lie  is  the  source  from  which  the  iidiahitants 
derive  their  love  5!    and  whereas  the  Lord  Himself  is  in  His  own 

*"  Tlial  all  in  licavcn  turn  tlienisclvcs  to  the  Lord,  n.  9828, 10130, 10189, 10219 
That  nevcrllieless  tlie  angels  do  not  turn  themselves  to  the  Lord,  hut  the  Lord 
turns  them  to  himself,  n.  1018!).  That  the  presence  of  the  angels  is  not  witli 
the  Lord,  hut  the  Lord's  presence  with  the  angels,  n.  9115. 

t  That  all  in  the  spiritual  world  constantly  turn  themselves  to  their  own  love.". 
;ind  that  the  quarters  there  commence  and  are  determined  from  the  face,  n. 
10130,  10189,  10420,  10703.  That  the  face  is  fonned  to  correspondence  with 
the  interiors,  n.  -1791  to  480r>,  5G9o.  That  hence  the  interiors  shine  forth  from 
the  face.  n.  3.527,  'lOUO.  4791!.     That  the  face  makes  one  with  the  interior-*  with 


$4  .  ^        COKCEBNING   HEAVEN    AND    IIELI.. 

love  \yitli  the  angels,  therefore  it  is  the  Lord  who  causes  them  l(* 
look  to  Him  in  whatsoever  direction  they  turn  themselves :  these 
thin<^s  cannot  as  yet  he  elucidated  any  further,  hut  they  will  he 
presented  with  greater  evidence  to  the  understanding  in  the  fol- 
lowing articles,  particularly  when  we  come  to  treat  on  representa- 
tions and  apjiearances,  and  on  time  and  space,  in  heaven.  That 
the  angels  have  the  Lord  constantly  hefore  their  faces,  has  heen 
given  me  to  know,  and  likewise  to  perceive,  from  much  experience  ; 
for  as  often  as  I  have  heen  in  consort  with  the  angels,  the  presence 
of  the  Lord  hefore  my  face  has  heen  observed,  who,  although  not 
seen,  was  still  perceived  in  light ;  that  this  is  the  case,  the  angels 
also  have  frequently  testified.  Inasmuch  as  the  Lord  is  constantly 
hefore  the  face  of  the  angels,  therefore  also  it  is  usual  in  the  world 
to  say  of  those  who  believe  in  God,  and  love  Him,  that  they  set 
Him  before  their  eyes  and  before  their  face,  and  that  they  look  to 
Him  and  keep  Him  in  view,  the  ground  of  which  method  of  speak- 
ing is  from  the  spiritual  world,  for  from  thence  several  expressions 
are  adopted  in  human  speech  although  man  is  ignorant  that  they 
are  from  such  an  origin. 

144.  That  there  is  such  a  turning  to  the  Lord,  is  one  of  the  won- 
ders  of  heaven,  for  it  is  possible  that  several  there  shall  be  in  one 
place,  and  one  may  turn  his  face  and  body  in  one  direction,  and 
another  in  another,  and  yet  all  may  see  the  Lord  before  them,  and 
every  one  may  have  the  south  at  his  right  hand,  the  north  at  his 
left,  and  the  west  behind.  Another  of  the  wonders  of  heaven  is, 
that  although  the  aspect  of  the  angels  is  always  directed  to  the  east, 
still  they  have  a  view  also  to  the  other  three  quarters,  but  their 
▼iew  of  the  latter  is  from  their  interior  sight,  which  is  of  the 
thought.  Another  wonder  also  is,  that  it  is  not  allowed  in  any  case 
for  any  one  in  heaven  to  stand  behind  another,  and  to  look  at  the 
l)ack  of  his  head,  and  that  in  such  case  the  influx  of  good  and  truth, 
which  is  from  the  Lord,  is  disturbed. 

145.  The  angels  see  the  Lord  in  one  way,  and  the  Lord  sees 
the  angels  in  another  way ;  the  angels  see  the  Lord  by  [or  through] 
the  eyes,  but  the  Lord  sees  the  angels  in  the  forehead  ;  the  reason 
why  He  sees  them  in  the  forehead  is,  because  the  forehead  corres- 
ponds to  love,  and  the  Lord  by  love  flows-in  into  their  will,  and 

the  anf^els,  n.  470G,  4797,  4709,  5G95,  8250.  Concerning  the  influx  of  the  inte 
riors  into  the  face  and  iu»  muscles,  n.  3631,.  4600. 


roNCERMNci    hi:\vi:n   and   IIEI.T.  ^;> 

HKikcs  lliiiiM-ir  to  be  ^^el'll  liy  [or  tluuugJiJ  tlic  unclerhtamling,  to 
wliich  the  eyes  correspond.* 

14(1.  lint  tlic  (niart<Ms  in  the  lieaveiis  which  ronstitute  the  celes- 
tial kingdom  of  the  Lord,  difl'er  from  the  quarters  in  the  heavens 
which  constitute  His  spiritual  kingdom,  by  reason  that  the  Lord 
ap])ears  as  a  sun  to  the  angels  who  are  in  His  celestial  kingdom, 
hut  as  a  moon  to  the  angels  who  are  in  His  s])iritual  kingdom  ;  and 
the  east  is  where  the  Lord  appears:  the  distance  between  the  sua 
and  the  moon  in  the  heavens  is  thirty  degrees,  whence  the  distance 
ofthe  quarters  is  similar.  That  heaven  is  distingiiishcd  into  two 
kingdoms,  w  Inch  are  called  the  celestial  kingdom  and  the  sj)iritual 
kingdom,  may  be  seen  in  its  proper  article,  n.  20  to  28 :  and  that 
(he  Lord  appears  in  the  celestial  kingdom  as  a  sun,  and  in  the 
spiritual  kingdom  as  a  moon,  n.  118  :  nevertheless  the  quarters  of 
heaven  arc  not  hereby  rendered  indistinct,  since  the  s})iritual  an- 
gels cannot  ascend  to  the  celestial  angels,  nor  the  latter  descend  to 
the  former  [see  n.  35  above]. 

147.  Hence  it  is  evident  what  is  the  nature  and  quality  of  the 
Lord's  presence  in  the  heavens,  viz.  that  He  is  every  where,  and 
with  every  one,  in  the  good  and  truth  which  proceed  from  Him ; 
consequently  that  He  is  with  the  angels  in  what  is  His  own,  as  was 
said  above,  n.  12  :  the  perception  of  tlie  Lord's  presence  is  in  the 
interiors  of  the  angels,  from  which  interiors  the  eyes  see,  thus  they 
behold  Him  out  of  themselves,  because  there  is  continuity:  hence 
it  may  be  manifest  how  it  is  to  be  understood,  that  the  Lord  is  in 
them,  and  they  in  the  Lord,  according  to  the  Lord's  words,  ^^ Abide 
in  Mc  and  I  in  you,''''  John  xv.  4:  " //c  that  eatcth  My  fiesh,  and 
drinkcth  My  blood,  abidcth  in  Me,  and  I  in  hiin,'^  John  vi.  56:  the 
flesh  of  the  Lord  signifies  divine  good,  and  blood,  divine  truth.! 

*  That  the  forehead  corresponds  to  celestial  love,  and  tliat  therefore  by  the 
forehead,  in  the  Word,  that  love  is  signified,  n.  9936.  That  the  eye  corresponds 
to  the  understanding,  because  tlie  understanding  is  internal  sight,  n.  2701,  4410, 
45'2(),  90")!,  10509.  Wherefore  to  lift  up  the  eyes  and  see  signifies  to  under- 
stand, to  perceive,  and  to  observe,  n.  2789,  2629,  3198,  3202,  40b3,  408C,  4339, 
5084. 

t  Tliat  the  flesh  of  the  Lord  .signifies  His  Divine  Human,  and  the  divine  good 
of  His  love,  n.  :WJ3,  7rtr}0,  9127,  10283.  And  tJiat  iIk;  blood  of  the  Lord  signi- 
fies divine  trutli  and  tlic  holy  prinriple  of  faith,  n.  4735,  4978,  7317,  7320,  7840, 
7>.-.0,  7877,  9127,  9393,  10020,  10033,  10152,  10204. 

12 


S6  CONCERNING  HEAVEN  AND  HELL. 

148.  All  in  the  heavens  dwell  distinct  according  to  the  quarters; 
to  the  east  and  the  west  dwell  those  who  are  in  the  good  of  love,  to 
Ihe  east  those  who  are  in  the  clear  perception  of  it,  to  the  west  those 
who  are  in  the  obscure  perception  of  it ;  to  the  south  and  north 
dwell  those  who  are  in  wisdom  thence  derived,  to  the  south  those 
who  are  in  the  clear  light  of  wisdom,  to  the  north,  those  who  are 
in  the  obscure  light  of  wisdom.  The  angels  who  arc  in  the  Lord's 
spiritual  kingdom,  dwell  in  like  manner  with  those  who  are  in  His 
celestial  kingdom,  yet  with  a  difference  according  to  the  good  of 
love  and  the  light  of  truth  derived  from  good  ;  for  love  in  the  celes- 
tial kingdom  is  love  to  the  Lord,  and  the  light  of  truth  thence  de- 
lived  is  wisdom  ;  but  in  the  spiritual  kingdom  prevails  love  towards 
the  neighbour,  which  is  called  charity,  and  the  light  of  truth  theUce 
derived  is  intelligence,  which  is  likewise  called  faith  [see  above,  n. 
23]:  they  differ  also  as  to  the  quarters,  for  the  quarters  in  the  two 
kingdoms  are  distant  thirty  degrees  from  each  other  as  was  said 
just  above,  n.  140. 

149.  In  like  manner  the  angels  dwell  amongst  themselves  in 
every  society  of  heaven,  to  the  east  those  who  are  in  a  greater  de- 
gree of  love  and  charity,  to  the  west  those  who  are  in  a  lesser  de- 
gree, to  the  south  those  who  are  in  a  greater  light  of  wisdom  and 
intelligence,  and  to  the  north  those  who  are  in  lesser  light.  The 
reason  why  they  dwell  thus  distinct  is,  because  every  society  re- 
sembles a  heaven,  and  also  is  a  heaven  in  a  lesser  form  [see  above, 
Tti.  51  to  58]  :  the  case  is  similar  in  their  assemblies.  They  arc 
"brought  into  this  order  from  the  form  of  heaven,  by  virtue  of  which 
form  every  one  knows  his  own  place.  It  is  also  provided  of  the 
Ijord,  that  in  every  society  there  may  be  some  of  every  genus,  to 
the  intent  that  heaven,  as  to  form,  may  be  similar  to  itself  through- 
out. Nevertheless  the  arrangement  of  the  whole  heaven  differs 
from  the  arrangement  of  a  society,  as  what  is  general  differs  from 
what  is  particular;  for  the  societies  Avhich  are  to  the  east  excel  the 
societies  which  are  to  the  west,  and  those  which  arc  to  the  south 
excel  those  which  are  to  the  north. 

150.  Hence  it  is  that  the  quarters  in  the  heavens  signify  sucli 
things  as  appertain  to  those  who  dwell  there,  viz.  the  east  signifies 
Jove  and  its  good  in  clear  perception,  the  w^est  the  same  principles 
in  obscme  perception,  the  south  siguifies  wisdom  and  intelligence 


coNCEnNiNo  iiLAVKN-  A>fD  iinr.r.  J*7' 

ill  clear  Ualit,  and  tlif  nortii  (iiosc  principles  in  obscure  lif^lit.  And 
wliorcas  siicli  tilings  are  siirnilicd  hy  those  (pmrlers,  tlierelorc  sim- 
liiir  tilings  are  signified  hj  them  in  the  internal  or  spiritual  sense 
of  the  Word;*  for  the  internal  or  spiritual  sense  of  the  Word  is 
altogether  according  to  those  things  which  are  in  heaven. 

151.  The  very  reverse  is  the  case  with  those  who  are  in  the  hells, 
since  they  do  not  look  to  the  Lord  as   a   sun    or   as   a   moon,   hut 
backwards  from  the  Lord  to  something  of  thick  darkness  [r(tlifrino- 
5//7h]  which  is  in  the  place  of  the  sun  of  the  world,  and   to   some- 
thing of  darkness  [tcnebrosHm]  which  is  in  the  place  of  the  moon  of 
the  earth  ;  they  who  are  called  genii   look  to   something  of  thick 
darkness  w  Inch  is  in  the  ])lace  of  the  sun  of  the  world,    and   they 
w  ho  are  called  sj)irits  look  to  somewhat  of  darkness    which  is  in 
the  place  of  the  moon  of  the  earth  :t  that  the  sun  of  the  world  and 
the  moon  of  the  earth  do  not  a})pear  in  the  spiritual  world,  but  in 
the  place  of  that  sun  something  of  thick  darkness  opposite  to  the 
sun  of  heaven,  and  in  the  place  of  that  moon  somewhat  of  darkness 
op[)osite  to  the  moon  of  heaven,  may  be  seen  above,  n.  122.  Hence 
their  quarters  are  opposite  to  the  quarters  of  heaven  ;  the  east  to 
them  is  where  the  somewhat  of  thick  darkness   [califfinosmn]  and 
something  of  darkness  [taicbrosum]  is  ;  the  west  to  them  is  where 
the  sun  of  heaven  is  ;  the  south  is  to  their  right,  and   the  north    to 
their  left ;  and  this  likewise   whatevei   be  the  direction  in  which 
they  turn  their  bodies  ;  nor  can  if   be   otherwise,   by   reason  that 
every  direction  of  their  interiors,  and  hence  every  determination, 
looks  that  way   and  has  a  tendency  to  that  point :  that  the  direc- 
tion of  the  interiors  and  the  consequent  actual  determination  of  all 
in  the  other  iile  is  according  to  their  love,  may  be  seen  above,  n. 
14.3.     The  love  of  those  who  are  in  the  hells  is  the  love  of  self  and 
of  the  world,  and  those  loves  are  what  are  signified  by  the  sun  of 
the  world  and  the  moon  of  the  earth,  [see  n.   122]  ;  and  likewise 
those  loves  are  opposite  to  the  love  to  the  Lord  and  to   love  to- 

*  That  the  east  in  the  Word  signifies  love  in  clear  perception,  n.  1250,  370d. 
The  west  love  in  obscure  perception,  n.  3708,  9653.  The  south  a  state  of  light, 
or  of  wisdom  and  intelligence,  n.  1458,  3708,  5672.  And  the  north  that  state  in 
obscurity,  n.  3708. 

\  Who  and  of  what  quality  they  arc  v\ho  are  called  genii,  and  who  and  of 
what  quality  they  are  who  arc  culled  spirits,  n.  917,  5035,  5977,  8593,  8622, 
302^1 . 


88  CONCERNING  HEAVEN  AND  HELL. 

%vards  the  neighbour  ;*  hence  it  is  that  they  turn  tliejn selves  to 
those  dark  spots  backwards  from  the  Lord.  They  also  who  are 
in  the  hells  dwell  according  to  their  quarters  ;  they  who  are  in 
evils  grounded  in  self  love  dwell  from  their  east  to  their  west ;  and 
they  Avho  are  in  the  falses  of  evil  dwell  from  their  south  to  their 
north  :  but  on  this  subject  more  will  be  said  below,  when  we  come 
to  treat  of  the  hells. 

152.  When  any  evil  spirit  gains  admission  amongst  the  good, 
the  quarters  are  wont  to  be  so  confounded,  that  the  good  scarcely 
know  where  their  east  is,  as  I  have  occasionally  perceived  to  be 
the  case,  and  have  also  been  informed  of  it  by  spirits  who  com- 
plained on  the  occasion. 

153.  Evil  spirits  sometimes  appear  turned  to  the  quarters  of 
heaven,  and  in  such  case  they  have  intelligence  and  the  perception 
of  truth,  but  no  affection  of  good  ;  wherefore  as  soon  as  they  turn 
themselves  backwards  to  their  own  quarters,  they  are  in  no  intel- 
ligence and  perception  of  truth,  on  which  occasion  they  say  that 
the  truths  which  they  had  heard  and  perceived  were  not  truths 
l»ut  falses  :  they  are  also  willing  that  falses  should  be  truths.  I 
have  received  information  concerning  this  turning,  viz.  that  with 
the  evil  the  intellectual  can  be  so  turned,  but  not  the  will ;  and 
that  this  is  provided  of  the  Lord,  to  the  intent  that  every  one  may 
see  and  acknowledge  truths  ;  but  that  no  one  receives  them  unless 
lie  be  in  good,  because  good  is  what  receives  truths,  and  in  no  case 
evil :  also  that  the  case  is  similar  witli  man,  to  the  end  that  he  may 
be  amended  by  truths,  but  that  still  he  is  not  amended,  except  in 
proportion  as  he  is  in  good  :  and  that  it  is  on  this  account  that  man 
in  like  manner  can  be  turned  to  the  Lord,  but  that  if  he  be  in  evil 
as  to  life,  he  instantly  turns  himself  backwards,  and  confirms  in 
himself  the  falses  of  his  own  evil  in  contrariety  to  the  truths  which 
he  has  imderstood  and  seen  ;  and  that  this  is  the  case  when  he  is 
left  to  himself  to  think  from  his  own  interiors. 

*  That  tlicy  who  arc  principled  in  the  loves  of  self  and  of  the  world  turn 
themselves  backwards  from  the  Lord,  n.  10130, 10181),  10420, 10702.  That  love 
to  the  Lord  and  charity  towards  the  neii^hhoiir  make  heaven,  whilst  the  love  of 
self  and  the  lov(!  of  the  world  make  hell,  because  they  are  opposite,  n.  2041, 
3010,  4225,  4770,  G210,  7360,  7309,  7490.  8232,  8078,  10455,  10741  to  10745. 


«  ONCEn.NI.VC    IIFAVr-N    AND    I! F.I.I.  g3 

CoNCERNI.Nfi    THE    CllAN(a:S    OK  StaTK  oK  TlIK  AxOKLS   IN   IIeaVF.N, 

l.">4.  Ry  tlio  clian<!;c.s  of  state  of  the  angels  arc  under.xtood  their 
changes  as  to  love  and  faith,  and  thence  as  to  wisdom  ajid  intelli- 
gence, thus  as  to  states  of  their  life  :  states  arc  prechcatcd  of  life, 
and  of  those  things  which  relate  to  life  ;  and  whereas  angelic  life 
is  the  life  of  love  and  of  faith,  and  thence  of  wisdom  and  intelli- 
gence, therefore  states  are  predicated  of  those,  and  are  called  states 
of  love  and  of  faith,  and  states  of  wisdom  and  of  intelligence.  How 
these  states  arc  changed, with  the  angels,  shall  now  bo  shown. 

l.'io.  The  angels  are  not  constantly  in  a  similar  state  as  to  love, 
and  hence  neither  in  a  similar  state  as  to  wisdom,  for  all  wisdom 
is  from  love  and  according  to  love  :  sometimes  they  are  in  a  state 
of  intense  love,  sometimes  in  a  state  of  love  not  intense  ;  it  de- 
creases by  degrees  from  its  greatest  to  its  least.  AVhen  they  are 
in  the  greatest  degree  of  love,  they  are  then  in  the  light  and  heat 
of  their  life,  or  in  their  brightness  and  delight ;  but  when  they  are 
in  the  least  degree,  they  are  then  in  shade  and  cold,  or  in  tlieir 
obscurity  and  non-delight  :  from  the  last  state  they  return  a"-ain  to 
the  first,  and  so  forth  :  those  vicissitudes  succeed  one  after  another, 
with  variety.  The  states  follow  each  other  in  succession,  like  the 
variations  of  the  state  of  light  and  of  shade,  of  heat  and  of  cold,  or 
like  morning,  mid-day,  evening,  and  night,  every  day  in  the  world, 
with  a  perj^etual  variety  within  the  year  :  they  also  correspond, 
the  morning  to  a  state  of  tlieir  love  in  brightness,  the  mid-day  to  a 
state  of  their  wisdom  in  brightness,  the  evening  to  a  state  of  their 
wisdom  in  obscurity,  and  the  night  to  a  state  of  no  love  and  wis- 
dom :  it  is  however  to  be  noted,  that  there  is  no  correspondence 
of  night  with  the  states  of  the  life  of  those  who  are  in  heaven,  but 
there  is  a  correspondence  of  the  twilight  which  j»recedes  the  morn- 
ing ;  the  correspondence  of  night  is  confined  to  those  who  are  in 
hell.*  It  is  from  that  correspondence  that  day  and  year,  in  the 
Word,  signify  states  of  life  in  general  ;  that  heat  and  light  signify 
love  and  wisdom  ;  morning  the  first  and  highest  degree  of  love  ; 
mid-day  wisdom  in  its  light  ;  evening  wisdom  in  its  shade  ;  twilight 

^  That  in  licavcn  tlicrc  is  no  stale  correspondinjr  to  night,  but  to  the  twiligiii 
which  piercdes  morning,  n.  GllO.  That  twilight  signifies  a  niidillc  state  be- 
tween the  last  anfl  tho  fir-t.  n.  lOlHl 


Qtf  CONOERNING   ITEAVEN    AND    HKLL, 

tlie  obscurity  which  precedes  the  morning  ;  but  night  the  depriva- 
tion of  love  and  wisdom.* 

156.  With  the  state  of  the  interiors,  which  are  of  the  love  and 
wisdom  of  the  angels,  are  also  changed  the  states  of  various  thinge 
which  are  without  them,  and  appear  before  their  eyes,  for  the 
things  which  are  witliout  them  acquire  an  appearance  according  to 
the  things  which  are  within  them :  but  what  those  things  are,  and 
of  what  quality,  will  be  shown  in  the  following  articles,  when  we 
come  to  treat  of  representatives  and  appearances  in  heaven. 

157.  Each  individual  angel  undergoes  and  passes  through  such 
changes  of  state,  and  likewise  each  individual  society  in  general, 
but  still  one  in  one  way  and  another  in  another  way,  by  reason  that 
they  differ  in  love  and  in  wisdom  ;  for  they  who  are  in  the  midst 
are  in  a  more  perfect  state  than  those  who  are  round  about,  even 
to  the  borders,  as  may  be  seen  above,  n.  23  and  128;  but  it  would 
be  too  prolix  to  mention  the  differences  :  for  every  one  undergoes 
changes  according  to  the  quality  of  his  love  and  of  his  faith  ;  hence- 
it  comes  to  pass,  that  one  is  in  his  brightness  and  delight  when 
another  is  in  his  obscurity  and  in  what  is  undelightful  :  and  this  at 
the  same  time  within  the  same  society  :  the  changes  likewise  take 
place  in  one  society  otherwise  than  in  another,  and  in  the  societies 
of  the  celestial  kingdom  otherwise  than  in  the  societies  of  the 
spiritual  kingdom.  The  differences  of  the  changes  of  their  state 
in  general  are  like  the  variations  of  the  state  of  days  in  different 
climates  on  the  earth  ;  for  there  are  some  inhabitants  of  the  earth 
with  whom  it  is  morning  when  with  others  it  is  evening,  and  like- 
wise some  who  are  sensible  of  heat  when  others  are  sensible  of  cold, 
and  vice  versa. 

158.  I  have  been  informed  from  heaven  why  such  changes  of 
state  prevail  there,  and  have  been  told  by  the  angels  that  there  are 
several  causes.  The  Jirst  is,  that  the  delight  of  life  and  of  heaven, 
which  they  enjoy  by  virtue  of  the  love  and  wisdom  derived  from 
the  Lord,  would  by  degrees  lose  its  value,  if  they  were  continually 

*  Tliat  tho  vicissitudes  of  states  as  to  illuslration  and  perception  in  heaven, 
are  as  the  times  of  tiie  day  in  tiie  world,  n.  .507:2.  59(.2,  6310,  8426,  0213, 10605. 
That  a  day  and  a  year,  in  the  Word,  signify  all  states  in  general,  n.  23,  467, 
488,  493,  893,  2788,  3462,  4850,  10656.  That  morning  signifies  the  beginning 
of  a  new  state,  and  a  state  of  love,  n.  7216,  8426,  8427,  10114,  10134.  That 
evening  signifies  a  state  of  closing  light  and  love,  n.  10134,  10135.  That  night 
signifies  a  state  of  no  love  and  faith,  n.  221,  709,  2353,  6000,  6110,  7870,  7947. 


dONCERNlNG    Hr.AVEN    AND   irELL.  01 

>n  it  ;  as  is  tho  case  with  iliosc  ulio  nrc  in  (ho  rnjtivnient  of  de-» 
lights  and  |»lcasantnos.st's  witliont  variety.  Anntlur  canse  is,  be- 
cause they  have  their  propriuni  as  well  as  nii-n,  and  that  this  pnt- 
priinn  consists  in  lovinir  themselves,  and  that  all  who  are  in  heaven 
are  withheld  from  their  |)roprinnt,  and  so  f;ir  as  they  are  withheld 
from  It  l>v  the  Lord,  so  far  they  are  in  love  and  Avisdoin  ;  hut  in 
proportion  as  they  are  not  withheld,  in  the  same  proportion  they 
are  in  the  love  of  self ;  and  since  every  one  loves  his  own  |)roprium 
and  is  attracted  by  it,*  therefore  they  have  changes  of  state  or 
successive  vicissitudes.  A  third  cause  is,  that  thus  they  are  per- 
fected, inasmuch  as  they  thus  become  accustomed  to  be  held  in  the 
Lord's  love,  and  to  be  withheld  from  the  love  of  themselves  ;  and 
also  the  perception  and  sensation  of  good  is  rendered  more  exqui- 
site by  the  vicissitudes  of  what  is  delightful  and  undelightful.r 
They  added,  that  the  Lord  does  not  produce  their  changes  of  state, 
Ibecause  the  Lord  as  a  sun  always  flows-in  with  heat  and  light,  that 
is,  with  love  and  wisdom,  but  that  the  cause  is  with  themselves, 
because  they  love  their  proprium,  which  continually  withdraws 
them :  this  was  illustrated  by  a  comparison  with  the  sun  of  the 
world,  in  that  the  changes  of  the  state  of  heat  and  cold,  also  of 
light  and  of  shade,  every  year  and  every  day,  do  not  originate  in 
that  sun,  because  it  stands  immoveable,  but  are  occasioned  by  the 
motion  of  the  earth. 

1.j9.  It  has  been  sJiown  me  how  the  Lord  appears  as  a  sun  to 
the  angels  in  the  celestial  kingdom  in  their  first  state,  how  in  the 
second,  and  how  in  the  third.  The  Lord  as  a  sun  was  at  first  seen 
beaming  and  glittering  in  such  s))lendour  as  cannot  be  described  ; 
and  it  was  told  me  that  the  Lord  as  a  sun  appears  of  such  a  quality 
to  the  angels  in  their  first  state  :  afterwards  there  was  seen  a  great 
obscure  belt  round  about  the  sun,  which  caused  a  gradual  abate- 
ment in  the  beaming  and  glittering  radiance  with  which  it  before 
shone,  and  it  was  told  me  that  the  sun  so  appears  to  them   in  the 

*  Tliat  the  proprium  of  man  consists  in  loving  liimsclf,  n.  694,  731,  4317, 5660. 
That  the  proprium  must  be  separated,  to  the  intent  that  the  Lord  may  be  pres- 
ent, n.  1023,  1044.  That  it  is  also  actually  stparated,  when  any  one  is  held  in 
good  by  the  Lord.  n.  9334,  9335, 9336,  9445,  9452,  9453,  9454,  9938. 

t  That  the  angels  are  perfecting  to  eternity,  n.  4803,  6648.  That  in  lieaven 
one  .«tate  is  in  no  case  altogether  like  another,  and  that  hence  is  perpetual  por- 
ftction,  n.  10200. 


92  CONCERNIxXG    HEAVEN    AND    HELL. 

second  state  :  the  bolt  next  seemed  to  cause  a  greater  obscurity, 
and  the  sun  in  conseciucnce  seemed  less  brilliant,  and  this  by  de- 
grees, until  at  length  it  became  as  white  ;  and  it  was  told  me  that 
tlie  sun  so  appears  to  them  in  the  third  state  :  afterwards  this 
Avhiteness  was  seen  to  advance  to  the  left  towards  the  moon  of 
lieaven,  and  to  add  itself  to  her  light,  in  consequence  of  which  the 
moon  then  shone  bright  beyond  its  usual  measure  ;  and  it  was  told 
me  that  this  was  the  fourth  state  to  those  who  are  in  tlie  celestial 
kingdom,  and  the  first  to  those  who  are  in  the  spiritual  kingdom  ; 
and  that  the  changes  of  state  in  each  kingdom  are  thus  alternate, 
yet  not  in  the  whole,  but  in  one  society  after  another :  also  that 
those  vicissitudes  are  not  stated,  but  befal  the  inhabitants  later  or 
sooner  without  their  previous  knowledge.  They  said  further,  that 
the  sun  in  himself  is  not  so  changed,  nor  does  so  advance,  but  that 
still  he  so  appears  according  to  the  successive  progressions  of  their 
states,  inasmuch  as  the  Lord  appears  to  every  one  according  to  the 
(juality  of  his  state,  thus  beaming  when  they  are  in  intense  love, 
and  less  beaming,  and  at  length  white,  on  the  decrease  of  love  ; 
and  that  the  quality  of  their  state  was  represented  by  the  obscure 
belt,  which  occasioned  in  the  sun  the  above  apparent  variations  as 
to  flame  and  light. 

160.  When  the  angels  are  in  the  last  state,  which  is  when  they 
are  in  their  proprium,  they  begin  to  be  sad  :  1  have  discoursed 
with  them  when  they  were  in  that  state,  and,  have  seen  their  sad- 
ness ;  but  they  said,  that  they  hoped  soon  to  return  to  their  pristine 
state,  and  thus  as  it  were  again  into  heaven,  for  it  is  heaven  to 
them  to  be  withheld  from  their  pro])riiim. 

161.  Tiicre  are  also  changes  of  state  in  tlie  hells,  but  those  will 
be  spoken  of  l)eIow,  when  we  come  to  treat  of  hell. 


Concerning  Time  in  Heaven. 

16'2.  Although  all  things  have  succession  and  progression  in 
heaven  as  in  the  world,  still  the  angels  have  no  notion  and  idea  of 
time  and  of  space,  insomuch  that  they  are  altogether  ignorant  of 
what  time  and  space  are  and  mean :  on  the  subject  of  time  in 
heaven,  we  shall  speak  hei'e,  and  on  the  subject  of  space,  in  its 
liroper  article  below. 


CiDNCER.VIN*;    in: A \  F.N    AND    MF.LL.  93 

l(i3.  'yUo  roasnn  why  tho  ai);Tol,s-  ilo  not  know  wliat  time  is,  al- 
tiiougli  all  things  with  them  are  in  successive  progression  as  in  tlio 
world,  so  much  so  that  there  is  no  difference,  is,  because  in  heaven 
there  arc  not  years  and  days,  hut  changes  of  state,  and  where  year>< 
luid  days  are,  tliere  arc  limes,  and  where  changes  of  state  are, 
there  are  states. 

1G4.  The  reason  why  there  arc  times  in  the  world,  is,  hecause 
the  sun  of  tiic  world  to  appearance  is  in  successive  progression 
from  one  degree  to  another,  and  makes  the  times,  which  are  called 
times  [or  seasons]  of  the  year;  and  moreover  revolves  around  the 
earth,  and  makes  the  times  which  are  called  times  of  the  day,  pro- 
ducing hoth  the  latter  and  the  former  by  stated  vicissitudes.  It  is 
otherwise  with  the  sun  of  heaven  ;  this  does  not,  by  successive 
progressions  and  circumgyrations,  make  years  and  days,  but,  to 
appenr!U>ce,  changes  of  state,  and  these  not  by  stated  vicissitudes, 
as  was  shown  in  the  preceding  article ;  hence  the  angels  cannot 
Iiave  any  idea  of  time,  but  in  its  place  they  have  an  idea  of  state  : 
what  state  is,  may  be  seen  above,  n.  154. 

1C5.  Inasmuch  as  the  angels  have  no  idea  derived  from  time, 
like  men  in  the  world,  therefore  neither  have  they  any  idea  con- 
eerning  time,  and  concerning  those  things  which  are  of  time  ;  they 
do  not  even  know  what  those  things  are  which  arc  proper  to  time, 
as  what  a  year  is,  a  month,  a  week,  a  day,  an  hour,  to-day,  to- 
morrow, yesterday  :  when  the  angels  hear  those  things  from  man, 
(for  the  angels  are  always  adjoined  to  man  by  the  Lord)  then  in- 
stead of  them  they  have  a  perception  of  states,  and  of  such  things 
as  relate  to  state ;  thus  the  natural  idea  of  man  is  turned  into  a 
si)iritual  idea  with  tlie  angels.  Hence  it  is  that  times,  in  the  Word, 
signify  states,  and  that  those  things  wliich  are  proper  to  time,  as 
the  things  above  mentioned,  signify  spiritual  things  corresponding 
to  them.* 

*  That  times  in  the  Word  signify  states,  n.  2788,  2837,  3254, 3356, 4816, 4901, 
401G,  7218,  enTO,  10133,  10G05.  That  ihc  angels  think  without  an  idea  of  time 
and  space,  n.  310 1.  The  reasons  why,  n.  1274,  1382,  3350,  4882,4901,  CllO, 
7218,  7381.  Wiiat  a  year  in  the  Word  signifies,  n.  487,  488,  493,  693,  290G, 
7828,10209.  What  a  month,  n.  3.S14.  What  a  vvcpk.  n.  2044,  3845.  What  a 
day,  n.  23.  4S7,  4— !,  0110,  7430,  812(>,  !»2I3,  100('>2,  10('>0.">.  What  to-day,  n. 
2^i8,  3998,  4304,  GU;5,  G984,  9939.  What  to-morrow,  n.  3998,  10497.  What 
yesterday,  n.  6983,  7124,  7140. 
13 


94  concerKing  heaven  and  hell. 

166.  The  case  is  tlie  same  in  regard  to  all  things  "which  exist 
from  time,  as  with  the  four  times  [or  seasons]  of  the  year,  Avhich 
are  called  spring,  summer,  autumn,  and  winter,  with  the  four  times 
of  the  day,  which  are  called  morning,  mid-day,  evening,  and  night ; 
and  with  the  four  ages  of  man,  which  are  called  infancy,  youth, 
manhood,  and  old  age ;  and  with  all  other  things  which  exist  from 
time,  or  succeed  according  to  time.  In  thinking  on  those  subjects, 
man  thinks  from  time,  but  an  angel  from  state,  wherefore  what  is 
derived  from  time  in  the  thought  of  man,  is  turned  into  the  idea  of 
state  with  an  angel ;  spring  and  morning  are  turned  into  the  idea 
of  a  state  of  love  and  wisdom  such  as  appertain  to  the  angels  in 
the  first  state ;  summer  and  mid-day  are  turned  into  an  idea  of 
love  and  wisdom  such  as  prevail  in  the  second  state  ;  autumn  and 
evening,  of  such  as  prevail  in  the  third  state  ;  night  and  winter 
into  an  idea  of  state  such  as  it  is  in  hell :  hence  it  is,  that  similar 
things  are  signified  in  the  Word  by  those  times,  [see  above,  n.  155]: 
hence  it  is  evident  in  what  manner  the  natural  things  which  are 
in  the  thought  of  man,  become  spiritual  with  the  angels  who  are 
attendant  on  man. 

167.  Inasmuch  as  the  angels  have  not  any  notion  of  time,  there- 
fore they  have  a  different  idea  of  eternity  from  that  which  is  en- 
tertained by  men  on  earth  ;  the  angels  by  eternity  perceive  infinite 
state,  but  not  infinite  time.*  I  was  once  thinking  about  eternity, 
and  by  the  idea  of  time  I  could  perceive  what  was  [meant  by  the 
expression]  to  tternity,  viz.  what  was  without  end,  but  could  form 
no  conception  of  what  was  from  cterniti/,  thus  neither  of  what  God 
had  done  from  eternity  before  creation  :  when  anxiety  arose  in  my 
mind  on  this  occasion,  I  was  elevated  into  the  sphere  of  heaven, 
and  thus  into  the  perception  in  which  the  angels  are  concerning 
eternity,  and  then  I  was  enlightened  to  see  that  eternity  must  not 
be  thought  of  from  time,  but  from  state,  and  that  in  such  case 
there  is  a  perception  of  what  is  from  eternity,  which  Avas  also  the 
case  with  me. 

168.  The  angels  who  speak  with  men,  never  speak  by  natural 
ideas  proper  to  man,  all  of  which  are  derived  from  time,  from 
space,  from  something  material,  and  from  things  analogous  there- 
to ;  but  by  spiritual  ideas,  all  of  which  arc  derived  from  states  and 

*  That  men  have  an  idea  of  eternity  with  tiino,  but  the  angels  without  tiniC; 
n,  1382,  3404,  8325. 


CONCERNING    HEAVEN    AND    IIEI.L.  <Ji 

ihoir  various  rhaiiiros  within  tliL' niif^cls  and  nut  of  tlicm  ;  novcr- 
thck'ss  angelic  ideas,  wliicli  are  .spiritual,  when  they  How-in  with- 
men,  are  turned  in  an  instant,  nnd  of  themselves,  into  the  natural 
ideas  proper  to  man,  eorrespondin^' altogether  with  siiiintual  ideas; 
that  this  is  the  ease,  is  unlvunwii  to  the  angels,  and  also  to  men  :  of 
this  description  also  is  all  influx  of  heaven  into  man.  There  were 
angels  who  «  ere  admitted  more  nearly  into  my  thoughts,  and  even 
into  my  natural  thoughts,  in  which  were  several  things  derived 
from  time  and  space  ;  but  whereas  on  this  occasion  they  under- 
.«tood  nothing,  they  suddenly  retired,  and  I  afterwards  heard  them 
speaking  and  sayinj;,  that  they  had  been  in  darkness.  In  what 
ignorance  the  angels  are  concerning  time,  has  been  given  me  to 
know  by  experience  :  there  was  a  certain  one  from  heaven,  who 
was  of  such  a  character,  that  he  could  likewise  be  admitted  into 
natural  ideas,  such  as  men  Jiave,  with  whom  therefore  I  afterwards 
discoursed,  as  man  with  man  ;  at  first  he  did  not  know  what  it 
was  that  I  called  time,  wherefore  I  thought  it  right  to  inform  him, 
in  what  manner  the  sun  appears  to  be  carried  round  about  our 
f  arth  and  to  make  years  and  days,  antl  that  hence  years  are  dis- 
tinguished into  four  times  [or  seasons],  and  likewise  into  months 
and  weeks,  and  days  into  twenty-four  hours,  and  that  those  timc.<! 
recur  by  stated  vicissitudes  ;  and  that  hence  come  times  :  on  hear- 
ing these  things  he  was  much  surprised,  and  said,  that  he  knew 
nothing  of  such  things,  but  that  they  were  states.  In  discoursing 
with  him,  I  also  observed,  that  it  is  known  in  the  world  that  in 
heaven  there  is  no  time,  for  men  speak  as  if  they  knew  it,  for  they 
say  of  those  who  die,  that  they  leave  the  things  of  time,  and  that 
they  pass  out  of  time,  by  which  they  mean  out  of  the  world.  I  ob- 
served also,  that  it  is  known  by  some  that  times  in  their  origin  are 
states  from  this  circumstance,  that  they  are  altogether  according 
to  states  of  aft'ection  which  prevail  with  men,  short  to  those  who 
are  in  agreeable  and  glad  affections,  long  to  those  who  are  in  dis- 
agreeable and  sorrowful  affections,  and  various  in  a  state  of  hope 
and  expectation ;  and  that  on  this  account  the  learned  investigate 
what  time  and  space  are  ;  and  that  some  also  know  that  time  is 
for  the  natural  man. 

169.  The  natural  man  may  believe,  that  he  would  have  no 
thought,  in  case  the  ideas  of  time,  of  space,  and  of  things  material, 
were  taken  away,  for  on  those  tlungs  arc  founded  aU  the  thought 


96  CONCERNIXG  HEAVEN  AND  HELL. 

proper  to  man  ;*  but  be  it  known  to  Iiim,  that  the  thoughts  are 
limited  and  confined  in  proportion  as  tlicy  partake  of  time,  of 
space,  and  of  what  is  material,  and  that  they  are  not  limited,  and 
arc  extended,  in  proportion  as  they  do  not  partake  of  those  things, 
inasmuch  as  the  mind  is  proportionably  elevated  above  the  things 
of  the  body  and  of  the  world  :  hence  the  angels  have  wisdom,  and 
such  as  is  called  incomprehensible,  because  it  does  not  fall  into 
ideas  which  consist  merely  of  such  things. 


Concerning  Representatives  and  Appearances  in  Heaven. 

170.  The  man,  who  thinks  only  from  natural  lumen,  cannot 
comprehend  how  any  thing  in  heaven  is  similar  to  M'hat  is  in  the 
world,  and  this  by  reason  that  from  that  lumen  he  had  thought, 
and  confirmed  himself  in  the  idea,  that  the  angels  are  merely  7ninds 
and  that  minds  are  a  sort  of  ethereal  spectres,  and  hence  that  they 
have  not  senses  like  a  man,  thus  neither  eyes,  and  consequently  no 
objects  of  sight ;  when  nevertheless  the  angels  have  all  the  senses 
which  men  have,  yea,  much  more  exquisite ;  the  light  also,  by 
which  they  see,  is  much  brighter  than  the  light  by  which  man 
sees.  That  angels  are  men  in  the  most  perfect  form,  and  that 
they  enjoy  every  sense,  may  be  seen  above,  n.  73  to  77  ;  and  that 
light  in  heaven  is  much  brighter  than  light  in  the  world,  n.  126  to 
132. 

171.  What  is  the  quality  of  those  things  wiiich  appear  to  the 
angels  in  the  heavens,  cannot  be  described  in  a  few  words  ;  for  the 
most  part  they  are  like  the  things  on  the  earth,  but  as  to  form  more 
perfect,  and  as  to  abundance  more  numerous.  That  there  are 
such  things  in  the  heavens,  may  be  manifest  from  those  Aviiich 
were  seen  by  the  prophets :  as  by  Ezckiel,  where  he  speaks  of  the 
new  temple  and  the  new  earth,  which  are  described  from  chap.  xl. 
to  xlviii.  and  by  Daniel  from  chap.  vii.  to  xii.  by  John  from  the 
first  chapter  of  the  Apocalypse  to  the  last ;  and  by  others,  who 
are  recorded  both  in  the  historical  and  prophetical  parts  of  the 
Word.  Such  things  were  seen  by  them  when  heaven  was  open  to 
them,  and  heaven  is  said  to  be  opened,  when  the  interior  sight, 

*  That  man  doth  not  thinit  without  an  idea  of  timc;  othervvisc  than  the  an- 
gels, n.  3404. 


COM  l.llMM.    HKAM.N    AND    llLLl.  9* 

wliicli  IS  the  .^i^^lit  of  the  !^|)irit  of  iiitiii,  is  ojiencd  :  hul  the  thiiig!» 
uhieh  are  in  the  heavens  cannot  be  seen  hy  the  eyes  of  man's  body, 
but  by  tlie  eyes  of  liis  s|>iiit  ;  anil,  when  it  pleases  the  Lonl,  those 
eyes  are  opened,  whilst  man  is  witlidrawn  from  the  natural  lumen 
in  which  he  is  immersed  by  the  bodily  senses,  and  is  elevated  into 
spiritual  iii>ht,  wliicli  his  spirit  is  capable  of  admittin"^.  In  that 
Jight  the  things  wluch  are  in  the  lieavens  have  been  seen  by  me. 

172.  But  the  things  which  appear  in  the  heavens,  although  I'ur 
the  most  part  they  are  similar  to  those  which  arc  on  the  earth, 
still  they  are  not  similar  as  to  essence,  for  tin;  tilings  whicii  are  in 
the  heavens  exist  iVoni  the?  sun  of  heaven,  ami  tiiose  which  are  on 
the  earth  from  the  sun  of  tiie  world  ;  tliose  things  which  exist 
from  the  sun  of  heaven  are  called  spiritual,  l)ut  those  w  Inch  exist 
from  the  sun  of  the  world  are  called  Jiatural. 

IT.'J.  The  things  which  exist  in  the  heavens  do  not  exist  in  hke 
manner  with  those  Avhich  exist  in  the  earths,  all  things  in  the  heav- 
ens existing  from  the  Lord,  according  to  their  correspondences 
with  the  interiors  of  the  angels  :  for  the  angels  have  both  interiors 
and  exteriors,  and  the  things  which  are  in  their  interiors  have  all 
of  them  reference  to  love  and  faith,  thus  to  will  and  understanding, 
for  will  and  understanding  are  their  receptacles  ;  but  the  exteriors 
correspond  to  the  interiors,  as  may  be  seen  above,  n.  87  to  11.5. 
This  may  be  illustrated  by  those  things  which  were  said  above  con- 
cerning the  heat  and  light  of  heaven,  viz.  that  the  angels  have  heat 
according  to  the  quality  of  their  love,  and  light  accordino-  to  the 
quality  of  their  wisdom,  [see  n.  128  to  134].  The  case  is  similar 
in  regard  to  all  other  things  which  appear  before  the  senses  of  the 
angel.s. 

174.  When  it  has  been  given  me  to  be  in  consort  with  the  an- 
gels, the  things  of  heaven  have  been  seen  by  me  altogether  like  the 
things  in  the  world,  and  so  perceptibly,  that  I  knew  no  other  than 
that  I  was  in  the  world,  and  in  the  ]»alace  of  a  king  there  ;  I  also 
discoursed  with  tlu^  angels  as  nuqi  w  ith  man. 

175.  Inasmuch  as  all  things  which  correspond  to  the  interiors 
likewise  represent  them,  therefore  they  are  called  nprcacntativcs  ; 
and  since  they  vary  according  to  the  states  of  the  angels,  therefore 
they  are  called  appearances,  although  the  things  which  appear  be- 
fore the  eyes  of  the  angels  in  the  heavens,  and  w  Inch  are  perceived 
by  their  .senses,  appear  and  are  perceived  in  as  lively  a  muuner  as 


98  GONCERNING    HEAVEN    AND    HEI.t. 

the  tilings  •which  aro  on  llie  oartli  appear  Ionian,  yea,  nmcli  more 
clearly,  more  distinctly,  and  more  perceptibl} .  The  appearancefi 
which  are  thence  in  the  heavens,  are  called  real  appearances,  be- 
cause they  really  exist :  there  are  .also  given  appearances  not  real, 
Avhich  are  those  things  which  indeed  appear,  hut  do  not  correspond 
to  the  interiors  ;*  but  of  these  we  shall  speak  hereafter. 

176.  To  show  the  nature  and  quality  of  those  things  which  ap- 
pear to  the  angels  according  to  correspondences,  I  shall  here  ad- 
duce one  instance  for  the  sake  of  illustration.  To  those  who  are 
in  intelligence,  there  appear  gardens  and  paradises,  full  of  trees 
and  flowers  of  every  kind :  the  trees  arc  there  planted  in  the  most 
beautiful  order,  so  combined  as  to  form  arbours,  through  which  are 
arched  entrances,  and  around  which  are  shady  walks,  all  in  such 
beauty  as  it  is  impossible  to  describe  :  they  who  are  in  intelligence 
also  walk  there,  and  gather  flowers,  and  form  garlands,  Avith  wliich 
they  adorn  little  children :  there  are  also  species  of  trees  and  flow- 
ers there,  which  were  never  seen  nor  given  in  the  world :  on  the 
trees  also  there  are  fruits,  according  to  the  good  of  love,  in  which 
the  intelligent  are  :  such  things  are  seen  by  them,  because  a  gar- 
den and  a  paradise,  and  likewise  fruit-bearing  trees  and  flowers^ 
correspond  to  intelligence  and  wisdom. t     That  such  things  arc  ia 

*  Tliat  all  things  wliicli  appnar  amongst  tlic  angols  arc  reprnsnntativc,  n.  1971, 
3213  to  3270,  3457,  3475,  3485,  9481,  9574,  9576,  9571.  That  the  heavens  are 
full  of  representatives,  n.  1521,  1532,  1019.  That  the  representatives  arc  more 
beautiful,  as  they  arc  more  interior  in  the  heavens,  n.  3475.  That  representa- 
tives in  the  heavens  are  real  appearances,  because  from  the  light  of  heaven,  n. 
3'185.  That  the  divine  influx  is  turned  into  representatives  in  the  superior 
heavens,  and  thence  also  in  the  inferior  heavens,  n.  2179,  3213, 9547, 9481,  957G, 
9577.  Things  are  called  representative  which  appear  before  the  eyes  of  the 
angels  in  such  forms  as  arc  in  nature,  thus  such  as  are  in  the  world,  n.  9574 
That  internal  things  are  thus  turned  into  external,  n.  1032,  2987  to  3002.  The 
quality  of  representatives  in  the  heavens  illustrated  by  various  examples,  n.  1521, 
1532,  1019,  1028,  1807,  1973,  1974,  1977, 1980,  1981,  2299,  2001,  2701,  2702, 
3217,  3219,  3220,  3348,  3350,  5198,  9090, 10278.  That  all  the  things  which  ap- 
pear in  the  heavens  are  according  to  correspondences,  and  are  called  represen- 
tatives, n.  3213  to  3210,  3457,3475,3485,  9481,9574,9570,9577.  That  all  things 
which  correspond,  represent  also,  and  likewise  signify,  n.  2890,2987,2971,2989, 
2990,  3002,  3225. 

t  That  a  garden  and  paradise  signify  intelligence  and  wisdom,  n.  100,  108, 
8220.  What  is  meant  by  the  garden  of  Eden  and  the  garden  of  Jehovah,  n.  99, 
100,  1588.  Concerning  things  paradisiacal  in  the  other  life,  how  magnificent 
they  are,  n.  1122.  1022.  2290,  4528,  4529.     Tliat  trees  signify  perceptions  ani 


uoxlermnt,  nu.vvt.v  a.vu  uei.l.  99 

tUo  lua\*ii.«,  IS  also  kiiouii  in  l\w.  earth,  hut  only  to  those  who  are 
ill  2;oo(l,  and  whn  have  not  ('Xtin<;uisht'(l  in  thiMnsrlves  the  li^lit  of 
heaven  hy  natural  lumen  and  its  fallacies  ;  for  they  think  and  say, 
when  speaUiniT  of  heaven,  that  such  thinjrs  are  there  as  the  tar  hcith 
not  heard,  nor  the  eye  seen. 


Concerning   the    Garments  «iTri    wnicn  thi:  Angels  appkar 

CLOTHED. 

177.  Inasnnieh  as  the  anpels  are  men,  and  live  one  amongst  an- 
other as  men  on  earth  live  one  amongst  anollier,  therefore  they 
have  garments,  hahitations,  and  several  other  like  things,  yet  with 
a  difterence,  that  all  things  with  them  are  more  perfect,  because  in 
a  more  perfect  state  :  for  as  angelic  Avisdom  exceeds  human  wis- 
dom in  such  a  degree  as  to  be  called  inellable,  so  likewise  do  all 
things  which  are  perceived  by  them,  and  appear  to  them  :  for  all 
things  which  are  perceived  by  the  angels,  and  which  appear  to 
them,  corrcsi)ond  to  their  wisdom,  [see  above,  n.  17:}]. 

178.  The  garments  with  which  the  angels  are  clothed,  like  all 
other  things,  correspond,  and  because  they  correspond,  they  also 
really  exist,  [see  above,  n.  175] :  their  garments  correspond  to 
their  intelligence  ;  wherefore  all  in  the  heavens  apjjcar  clothed  ac- 
cording to  their  intelligence  ;  and  since  one  excels  another  in  in- 
telhgence,  [n.  43,  128,]  therefore  one  has  more  excellent  garments 
than  another  ;  the  most  intelligent  have  garments  glittering  as  from 
flame  and  in  some  cases  resplendent  as  from  light  ;  the  less  intelli- 
gent have  bright  and  white  garments  without  splendour,  and  the 
still  less  intelligent  have  garments  of  different  colours  :  but  the  an- 
gels of  the  inmost  heaven  are  naked. 

179.  Ina^iuch  as  the  garments  of  the  angels  correspond  to  their 
intelligence,  therefore  they  correspond  also  to  truth,  since  all  in- 
telligence is  from  the  divine  truth  :  wherefore  whether  we  say  that, 
angels  are  clothed  according  to  intelligence,  or  according  to  divine 
truth,  it  is  the  same  thing:  the  reason  why  the  garments  of  some 
glitter  as  from  flame,  aiid  those  of  others  are  resplendent  as  from 

knowlediios,  from  wliidi  wisdom  and  intelligence  are  derived,  n.  103,2103,2682,. 
272*2,  2^t72,  7(i{)2.     Tliaf  fruits  signify  the  good  things  of  love  and  charity   n 

m-ic.  3»;nn.  o;"!;??. 


100  CONCERNING    HEAVEN    AND    HELI., 

light,  IS,  because  flame  cori»Psponds  to  good,  and  light  to  truth  deriv- 
ed from  good  :*  tlic  reason  why  the  garments  of  some  are  bright  and 
white  without  splendour,  and  of  some  are  of  divers  colours,  is,  be- 
cause the  divine  good  and  truth  are  less  refulgent,  and  are  likewise 
variously  received,  with  those  who  are  less  intelligent  :t  brightness 
also  and  whiteness  correspond  to  truth  ;|  and  colours  to  its  varie- 
ties.§  The  reason  why  they  in  the  inmost  heaven  are  naked  is, 
because  they  are  in  innocence,  and  innocence  corresponds  to  na- 
kedness. |1 

180.  Inasmuch  as  the  angels  are  clothed  with  garments,  in  heav- 
en, they  have  therefore  niso  appeared  clothed  with  garments  when 
they  have  been  seen  in  the  world,  as  when  they  were  seen  by  the 
])rophets,  and  likewise  at  the  Lord's  sepulchre  ;  on  which  latter 
occasion  it  is  said,  that  "  their  appearance  was  like  lightnijig,"  and 
"  their  raiment  glittering  and  tvhite,''''  Matt,  xxviii.  3  :  Mark  xvi.  5  : 
Luke  xxii.  4  :  John  xx.  12,  13  :  and  they  who  were  seen  in  heaven 
bv  John  had  ^^  garments  of  fine  linen  and  white,''''  Rev.  iv.  4  :  chap, 
xix.  11,  13.  And  whereas  intelligence  is  from  divine  truth,  there- 
fore the  garments  of  the  Lord,  at  His  transfiguration,  were  ^^  glit- 

*  That  garments  in  the  Word  signify  truths  from  correspondence,  n.  1073, 
2576,  5319,  5554,  9212,  9216,  9952,  10536.  Because  truths  invest  good,  n.  5248. ' 
That  a  veil  [or  covering]  signifies  tlie  intellectual  principle,  because  the  intellect 
is  the  recipient  of  truth,  n.  6378.  That  bright  garments  of  fine  linen  signify 
truths  derived  from  the  Divine  [Being  or  Principle],  n.  5319,  9469.  That  flame 
signifies  spiritual  good,  and  the  light  thence  issuing  truth  from  that  good,  n.  322, 
6832. 

t  That  angels  and  spirits  appear  clothed  with  garments  according  to  truths, 
thus  according  to  intelligence,  n.  165,  5248,  5954,  9212,9216,  9814,  9952, 10536. 
That  the  garments  of  the  angels  are  in  some  cases  with  splendour,  and  in  some 
cases  without  splendour,  n.  5248. 

i  That  brishtncss  and  whiteness  in  the  Word  signify  truth,  because  from  light 
in  heaven,  nr3301,  3993,  4001. 

§  That  colours  in  heaven  are  variegations  of  the  light  there,  n.  1042,  1043, 
1053,  1624,  3993,  4530,  4742,  4922.  That  colours  signify  various  things  which 
relate  to  intelligence  and  wisdom,  n.  4532,  4922,  9466.  That  the  precious 
Htones  in  the  Urim  and  Thummim,  according  to  colours  signified  all  things  of 
truth  derived  from  good  in  the  heavens,  n.  9865,  9868,  9905.  That  colours,  so 
far  as  they  partake  of  redness,  signify  good,  and  so  far  as  they  partake  of  white, 
signify  truth,  n.  9476. 

II  That  all  in  the  inmost  heaven  are  innocences,  and  that  therefore  they  ap- 
pear naked,  n.  154,  165,  297,  2736,  3887,  8375,  9960.  That  innocence,  is  pre- 
sented in  the  heavens  by  nakedness,  n.  165,  8375,  9960.  That  to  the  innocent 
;ind  the  chaste  nakedness  is  no  shame,  because  without  offence,  n.  165,.  213, 8375. 


ttONCERNINe    HEAVEN    AND    HELL.  101 

lerlnsf  and  bn'^Iit  as  li^ht,'"  Matt.  xvii.  2  :  Mark  ix.  8 :  Luke  i.T. 
21) :  that  liglit  is  divine  triilli  proceeding  froni  the;  Lord,  may  be 
«een  above,  n.  1:29  :  liencc  it  is  that  garmeiits,  in  tbe  Word,  signi- 
fy truths  and  intelliirenee  derived  from  trutlis;  as  in  tlie  Apoca- 
lypse :  '*  Thry  who  haw  not  polltitrd  ihrir  ^annrnts,  shal/  walk  with 
Mc  in  white,  because  they  arc  worthy:  he  that  ovcrcometh  sha/l  be 
clothed  with  white  raiment  "  chap.  iii.  4,  5  ;  "  Blessed  is  he  who 
wateheth,  and  preservtth  his  garments  "  chap.  xvi.  15.  And  con- 
cerning Jerusalem,  by  which  is  understood  tlie  church  which  is  in 
truth,*  it  is  thus  written  in  Isaiah  :  "  Stir  up  thyself  put  on  strength, 
O  Zion,  put  on  the  garments  of  thy  gracefulness,  O  Jerusalem,"  In. 
i  :  and  in  Ezekicl,  speaking  of  Jerusalem,  it  is  said,  "  /  girded 
thee  with  fine  linen,  and  covered  thee  with  silk :  thy  garments  were 
fine  linen  and  silk,"  xvi.  10,  13  ;  not  to  mention  several  other  pas- 
sages :  but  he  who  is  not  in  truths,  is  said  not  to  be  clothed  with 
a  wedding  garment ;  as  in  Matt.  *'  ]V'hen  the  king  came  in,  he  saio 
a  man,  who  had  not  on  a  wedding  garment,  and  he  said  to  him,  com- 
panion, how.  earnest  thou  in  hither  not  httving  a  wedding  garment  ? 
wherefore  he  was  cast  into  outer  darkness,"  xxii.  12,  13  ;  by  the 
house  of  marriage  is  understood  heaven  and  the  church,  by  reason 
of  the  Lord's  conjunction  by  His  divine  truth  with  those  who  dwell 
there  ;  wherefore  the  Lord,  in  the  Word,  is  called  the  Bridegroom 
and  Husband,  and  heaven  with  the  church  the  bride  and  wife. 

181.  That  the  garments  of  the  angels  do  not  merely  appear  as 
garments,  but  that  they  really  are  garments,  is  manifest  from  this 
consideration,  that  they  not  only  see  them  but  also  feel  them  ;  al- 
so from  this,  that  they  have  more  garments  than  one,  and  that  they 
put  them  oft"  and  on,  and  those  which  are  not  in  use  they  lay  up, 
and  when  they  come  into  use  again,  they  reassume  them  :  that 
they  are  clothed  with  various  garments  has  been  seen  by  me  a 
thousand  times  :  I  have  enquired  whence  they  had  them,  and  they 
have  told  me  that  they  had  them  from  the  Lord,  and  that  they  are 
given  to  them,  and  that  they  are  occasionally  clothed  without 
knowing  it.  They  added  also  that  their  garments  are  changed 
according  to  the  changes  of  their  state,  and  tliat  in  the  first  and 
second  state  they  are  shining  and  bright,  in  the  third  and  fourth  a 
little  more  obscure  ;  and  this  likewise  from  correspondence,  be- 

*  That  Jerusalem  signifies  the  churcJi,  in  whicli  is  genuine  doctrine,  n.  402, 
S(354,  DieC. 

14 


102  CONCEHNING    HEAVEN    AND    HELL. 

cause  changes  of  state  are  with  them  changes  as  to  intelhgence  and 
wisdom,  concerning  which  see  above,  n.  154  to  161. 

182.  Inasmuch  as  every  one  in  the  spiritual  world  has  garments 
Ticcording  to  his  intelligence,  thus  according  to  the  truths  from 
which  his  intelligence  is  derived,  therefore  they  who  are  in  the 
hells,  since  they  are  without  truths,  appear  indeed  clothed  with 
garments,  but  with  such  as  are  tattered,  dirty  and  hideous,  every 
one  according  to  his  insanity,  nor  can  they  wear  any  other  gar- 
ments :  it  is  granted  them  by  the  Lord  to  be  clothed,  lest  they  should 
apjjcar  naked. 


Concerning  the  Habitations  and  Mansions  of  the  Angels. 

183.  Inasmuch  as  in  heaven  there  are  societies,  and  they  live 
as  men,  therefore  also  they  have   habitations,  and  these   likewise 
various  according  to  every  one's  state  of  life  ;  magnificent  for 
those   who   are  in  a  state  of  greater  dignity,  and  less  magnificent 
for  those  who   are   in   a  lower   state.     Respecting  habitations  in 
heaven  I  have  occasionally  discoursed  with  the  angels,  telling  them, 
that  at  this  day  scarce  any  one  is  disposed  to  believe  that  they  have 
habitations  and  mansions,  some  by  reason  that  those  things  are  in- 
visible to  them,  some  because  they  do  not  know  that  angels  are 
iTien,  some  because  they  believe  that  the  angelic  heaven  is  the  hea- 
XCQ  round  about  them  which  they  see  with  their  eyes,  and  because 
this  appears  empty,  and  they  suppose  that  the  angels  are  a3therial 
forms,  they  conclude  that  they  five  in  aether ;  add  to  this,  that  they 
do  not  comprehend  how  there  can  be  such  things  in  the   spiritual 
world  as  are  in  the  natural  world,  because  they  know   nothing  of 
what  is  spiritual.     The  angels  said,  that  they  are  well  aware  that 
such  ignorance  prevails  at  this  day  in  the  world,  and,  what  sur- 
prised them,  chiefly  within  the  church,  and  more  amongst  the  in- 
telligent in  the  church  than  amongst  those  whom  they  call  simple  ; 
they  added  further,  that  it  might  be  known  from  the  Word  that 
angels  are  men,  since  they  who  have  been  seen  have   been   seen 
as  men  ;  in  like  manner  the  Lord,  who  took  all  His  Human  [Prin- 
ciple] along  with  Him  ;  and  inasmuch  as  they  are  men,  they  have 
mansions  and  habitations,  and  do  not  fly  about  in  air,  according  to 
the  ignorance  of  some,  which  they  called  insanity,  nor  are  they 


CONCKHNING    UEAVEN    AND    HELL.  103 

because  tliey  are  ealled  spirits,  mere  a'rial  forms  :  tlioy  said  fur- 
ther, that  tliis  might  be  apprehended,  provided  men  would  tliink  of 
angels  and  spirits  apart  from  the  pro-conceived  notions,  which  they 
Jiave  formed  res|)«'etinir  tliem,  and  that  tliis  is  the  case,  when  they 
do  not  bring  the  entiuiry,  whctlier  it  be  so,  directly  into  (piestion  as 
a  matter  of  thought,  since  every  one  has  a  general  idea  that  angels 
are  in  a  human  form,  and  that  they  have  aijodes,  vvliich  tliey  call 
the  habitations  of  heaven,  and  which  are  more  magnirtcent  than 
earthly  habitations  ;  but  that  this  general  idea,  which  is  from  the 
influx  of  heaven,  is  instantly  annihilated,  Avhcn  the  question,  jchcth- 
cr  it  be  so,  is  made  the  central  object  of  the  view  and  thought,  as 
is  principally  the  case  with  the  learned,  who  by  self-intelligence 
have  closed  heaven  against  themselves,  and  shut  the  way  against 
the  light  thence  proceeding.  The  case  is  similar  in  regard  to  a 
belief  in  the  life  of  man  after  death  :  he  who  discourses  about  it, 
and  does  not  think  at  the  same  time  from  erudition  concerning  the 
soul,  or  from  the  doctrine  concerning  its  re-union  with  the  body, 
believes  that  after  death  he  shall  live  as  a  man,  and  amongst  an- 
gels if  he  has  lived  well,  and  that  in  such  case  he  shall  see  things 
magnificent,  and  have  a  perception  of  joys  ;  but  as  soon  as  he 
looks  to  the  doctrinal  sentiment  concerning  its  re-union  with  the 
body,  or  to  the  hypothetical  opinion  concerning  the  soul,  and  the 
thought  occurs  whether  the  soul  be  of  such  a  nature  and  quality, 
and  thus  whether  it  be  so,  his  former  idea  is  dissipated. 

184.  But  it  is  better  to  adduce  the  documents  of  experience.  As 
often  as  I  have  discoursed  with  the  angels  mouth  to  mouth,  so  of- 
ten I  have  been  present  with  them  in  their  habitations,  which  are 
altogether  like  the  habitations  on  earth  called  houses,  but  more 
beautiful  ;  in  them  are  chambers,  inner  rooms,  and  bed  chambers, 
in  great  numbers  ;  there  are  also  courts,  and  round  about  arc  gar- 
dens, shrubberies  and  fields  :  where  they  arc  consociatcd,  the  hab- 
itations are  contiguous,  one  near  another,  arranged  into  the  form 
of  a  city,  with  streets,  ways  and  forums,  altogether  after  the  like- 
ness of  cities  on  our  earth  :  it  lias  been  granted  me  to  wander 
through  them,  and  to  look  round  me  on  every  side,  and  at  times  to 
enter  the  houses  :  this  was  done  in  a  state  of  full  wakefulness,, 
when  my  interior  sight  was  opened.* 

*  That  the  angels  have  cities,  palaces,  and  houses,  concerning  which,  B.  0i9, 
941,  012,  niG,  ICQG,  1G27,  102^,  1030.  1C3],  4622. 


104  CONCERNING  HEAVEN  AND  HELL^ 

185.  I  have  seen  the  palaces  of  heaven,  tlve  ma;^nificence  of 
which  exceeds  all  description  :  their  upper  i)arts  glittered  as  if 
they  were  of  pure  gold,  and  their  lower  parts  as  if  they  were  of 
precious  stones  ;  one  palace  was  more  splendid  than  another ;  the 
inside  was  suitable  to  the  outside,  the  chambers  being  ornamented 
with  such  decorations  as  neither  expressions  of  language,  nor  sci- 
ences, are  able  to  describe  :  on  the  side  which  looks  to  the  south, 
there  were  paradises,  where  all  things  in  like  manner  glittered,  and 
in  some  places  the  leaves  were  as  of  silver,  and  the  fruits  as  of 
gold  ;  and  the  flowers  in  their  beds  presented  by  their  colours  the 
appearance  as  of  rainbows  ;  at  the  boundaries  again  were  seen 
palaces,  which  terminated  the  view.  Such  is  the  architecture  of 
heaven,  that  any  one  would  say  that  art  is  there  in  its  art  ;  which 
is  not  to  be  wondered  at,  because  the  art  itself  is  from  heaven. 
The  angels  said  that  such  things,  and  iniuimerable  more  which  are 
still  more  perfect,  are  presented  by  the  Lord  before  their  eyes  ;  but 
that  nevertheless  they  delight  their  minds  more  than  their  eyes, 
and  this  because  in  singular  things  they  see  correspondences,  and 
by  correspondences  things  divine. 

186.  Concerning  correspondences  I  have  also  been  informed, 
that  not  only  palaces  and  houses,  but  likewise  all  and  singular 
things  both  within  and  without  them,  correspond  to  interior  things 
appertaining  to  the  angels  from  the  Lord  ;  that  the  house  itself  in 
general  corresponds  to  their  good,  and  that  singular  the  things 
which  are  within  the  houses  correspond  to  the  various  things  of 
which  their  good  is  composed  ;*  and  the  things  out  of  the  houses, 
to  their  truths  which  are  derived  from  good,  and  likewise  to  per- 
ceptions and  knowledges  ;  and  since  they  correspond  to  the  goods 
and  truths  appertaining  to  them  from  the  Lord,  that  they  corres- 
pond to  their  love  and  hence  to  their  wisdom  and  intelligence,  be- 
cause love  is  of  good,  wisdom  is  of  good  and  at  the  same  time  of 
truth,  and  intelhgence  is  of  truth  derived  from  good  ;  and  that  such 

"  Tliat  houses  witli  tlic  things  within  tliom  signify  those  things  appertaining 
to  man  wliich  are  of  his  mind,  tluis  his  interiors,  n.  710.  2233,  2234,  2719,  3128, 
3538,  4973,  5023,  G619,  6690,  7353,  7848,  7910,  7929,  9150.  Consequently 
which  relate  to  good  and  truth,  n.  2233,  2234,  2559,  4982,  7848,  7929.  That 
inner  rooms  and  bed-chambers  signify  interior  things,  n.  3900,  5994,  7353.  That 
the  roof  of  a  house  signifies  what  is  inmost,  n.  3652,  10184.  That  a  house  of 
wood  signifies  those  things  wliich  are  of  good,  and  a  house  of  stoac  tliosQ  thing? 
which  arc  of  truth,  n.  3720. 


t«),\CEKNI.N«;    IIKAVF.N    AND    IIKLI,.  l05 

aro  tliC  tliiiipf.-J  pcrcfivcd  hy  tlic  ;ui;T(i.s  wlicn  tiioy  look  at  those  ob- 
jects, on  wliicli  aci'omit  those  tliinj^s  ilch;^ht  jiikI  allVct  their  iiiiiids 
more  than  their  eye>. 

187.  lleiK-e  it  appeared  evident  why  the  Lord  (•alli-d  l!ini>elf 
tlic  teni])h^  whirh  is  in  Jerusalem,  Jolin  ii,  1!),  '21. *  And  whv  the 
New  Jerusalem  ap|teared  of  pure  gold,  its  gates  of  pearls,  and  its 
foundations  id"  preeious  stones,  Rev.  xxi.  viz.  because  the  t<'niple 
represented  the  Divine  Hunuin  of  the  Ijord  ;  the  New  Jerusalem 
signifies  the  eiuucli  hereafter  to  he  established  ;  the  twelve  gates 
the  truths  whieh  lead  to  good  ;  and  the  foundations  the  truths  on 
which  it  is  founded.! 

188.  The  angels  who  constitute  the  Lord's  celestial  kingdom, 
dwell  for  the  most  j)art  in  elevated  places,  which  appear  as  moun- 
tains formed  from  the  ground  ;  the  angels  who  constitute  the  Lord's 
.spiritual  kingdom,  dwell  in  less  elevated  places,  Avhich  appear  as 
hills ;  but  the  angels  w  ho  are  in  the  lowest  parts  of  heaven  dwell 
in  places  Avhicli  appear  as  rocks  of  stone  ;  these  things  also  exist 
from  correspondence,  for  interior  things  correspond  to  superior, 
and  exterior  things  to  inferior  ;|  hence  it  is  that  mountains,  in  the 
Word,  signify  celestial  love,  hills  spiritual  love,  and  rocks  faith. § 

*■  That  tlie  house  of  God  in  tlic  siiiiromc  sense  si^rniflos  tlir  Divine  Iliimnii 
[Principle]  of  the  Lord,  as  to  divine  i;ood,  but  the  temple  as  to  divine  truth  ; 
and  in  the  respective  sense  heaven  and  {he  church  as  to  good  and  trutli,  n.  3720. 

<  That  Jerusalem  signifies  tlie  church  in  which  is  genuine  doctrine,  n.  402 
30.j4,  OlliG.  That  gates  signify  introduction  to  the  doctrine  of  the  church,  and 
by  doctrine  into  the  church,  n.  2943,  4473.  That  foundation  signifies  truth  on 
whic'i  heaven,  the  church,  and  doctrine  are  founded,  n.  0C43. 

t  That  in  the  Word  interior  things  arc  expressed  by  superior,  and  tliat  supe- 
rior things  signify  things  interior,  n.  2148,  3064,  4590,  .'J14(),  8325.  That  higli 
signifies  what  is  internal,  and  likewise  heaven,  n.  1735,  2148,  4210,  45'Jl),  8153. 

§  That  in  heaven  there  appear  moimtains,  liills,  rocks,  valleys,  earths,  alto- 
gctl  er  as  in  the  world,  n  lOOOS.  That  on  mountains  dwell  the  angels  who  are 
in  the  good  of  love,  on  hills  those  who  are  in  the  good  of  charity,  on  rocks  those 
who  are  in  the  good  of  faith,  n.  10438.  That  therefore  by  mountains,  in  the 
Word,  is  signified  the  good  of  love,  n.  795,4210,  C435,  6327,  8758, 10438, 10C08. 
By  hills  the  good  of  charity,  n.  G434,  10438.  Ey  rocks  the  good  and  truth  of 
fiiith,  n.  5881,  10580.  That  stone,  of  which  a  rock  consists,  in  like  manner  sig- 
nifies the  truth  of  faith,  n.  114,  G43,  1298,  3720,  C42G,  8G08, 1037G.  Hence  it  is 
that  by  mountains  is  signified  heaven,  n.  8327,  8805,  9420.  And  by  the  top  of 
a  mountain  the  supreme  of  heaven,  n.  9422,  9434,  10G08.  That  thercfi.)rc  the 
antients  celebrated  holy  worship  on  mountains,  n,  79G,  2722. 


lOG  GOxNcXRXINO    IIU.U  L.\    AND    HELL. 

180.  Then;  arc  also  angels  who  do  not  live  consociated,  but 
separate,  house  and  house  ;  these  dwell  in  the  midst  of  heaven,  be- 
cause they  arc  the  best  of  angels. 

190.  The  houses  in  Avhich  the  angels  dwell,  are  not  constructed 
like  houses  in  the  world,  but  are  given  them  gratis  by  the  Lord, 
according  to  their  reception  of  good  and  truth  ;  they  also  vary  a 
little  according  to  the  changes  of  the  state  of  their  interiors,  spoken 
of  above,  n.  154  to  160.  All  things  whatsoever  which  the  angels 
possess,  they  acknowledge  to  have  received  from  the  Lord,  and 
they  are  gifted  with  whatsoever  things  they  have  need  of. 


Concerning  Space  in  Heaven. 

IDl.  Although  all  things  in  heaven  appear  to  be  in  place  and  iu 
space  altogether  as  in  the  world,  still  the  angels  have  no  notion 
and  idea  of  place  and  of  space  :  this  must  of  necessity  appear  as  a 
paradox,  and  therefore  I  am  desirous  to  present  the  subject  in  a 
clear  light,  as  being  a  point  of  great  importance. 

192.  All  progressions  in  the  spiritual  world  are  effected  by  chan- 
ges of  the  state  of  the  interiors,  so  that  progressions  are  nothing 
else  but  changes  of  state  ;*  in  this  manner  also  I  have  been  con- 
ducted by  the  Lord  into  the  heavens,  and  likewise  to  the  earths  in 
the  universe,  and  this  as  to  the  spirit,  whilst  the  body  remained  in 
the  same  place  ;t  thus  all  the  angels  make  progress,  and  hence 
they  have  no  distances,  and  if  they  have  no  distances,  neither  have 
they  spaces,  but  instead  of  them  states  and  their  changes. 

-  That,  in  the  Won!  plates  and  spaces  sipnify  states,  n.  2625,2837,3356,  3387, 
73S1,  10578;  from  experience,  n.  1274,  1277,  1376  to  1381,  4321,  4682,  1046, 
10578.  That  distance  signilics  the  diilerence  of  the  state  of  life,  n.  9104,  9067. 
That  motion  and  changes  of  place  in  the  spiritual  world,  are  changes  of  tho 
state  of  life,  because  they  originate  in  them,  n.  1273,  1274,  1275,  1377,  3356 
9440.  In  like  manner  journeyings,  n.  9440,  10734  :  illustrated  by  experience,  n. 
1273  to  1277,  5606.  That  hence  in  the  Word  to  journey,  signifies  to  live,  and 
likewise  a  progressive  principle  of  life,  in  like  manner  to  sojourn,  n.  3335,  4554, 
4585,  4882,  5493,  5606,  5996,  8347,  8397,  8417,  8420,  8557.  That  to  go  with 
the  Lord,  is  to  live  with  Ilini,  n.  10567. 

t  That  man  as  to  his  spirit  may  be  led  to  a  distance  afar  off  by  changes  of 
state,  whilst  his  body  remains  in  its  place,  also  from  experience,  n.  9440,  9967. 
10734.     What  it  is  to  be  brought  by  the  spirit  into  another  place,  n.  1884. 


CONfERNINO    HEAVEN    AND    llEU..  10*' 

1U3.  This  being  the  case  with  i)ron;ressions,  it  is  evident  thai 
;ipj)r(>.\iiimti<)ns  are  siiiiiUtiidrs  as  to  the  folate  of  tlic  interiors,  and 
that  removals  arc  dissiniiUtudes:  lience  it  is  that  tiiey  are  near  to 
each  other  wlio  are  in  a  siniihtr  state,  and  at  a  distance,  who  arc 
in  a  dissimilar  state,  and  that  spaces  in  heaven  are  nothing  else 
than  external  states  correspondini;  to  internal.  It  is  frnin  this 
source  alone  that  tlie  heavens  are  distinct  from  each  other,  also  the 
societies  of  every  heaven,  and  every  one  in  the  society  :  hence  like- 
wise it  is  that  the  hells  are  altogether  separated  from  the  heavens, 
as  being  in  a  contrary  state. 

194.  From  this  cause  also  it  is,  that  in  the  spiritual  world  one 
person  is  exhibited  as  present  to  another,  ])rovided  he  intensely  de- 
sires his  presence,  for  thus  he  sees  him  in  tJKniglit,  and  puts  him- 
self in  his  state  ;  and  rice  versa,  that  one  ]»erson  is  removed  from 
another  in  proportion  as  he  holds  him  in  aversion :  and  since  all 
aversion  is  from  contrariety  of  the  affections  and  from  dissent  of 
the  thoughts,  hence  it  comes  to  pass  that  several  who  are  in  one 
place  there,  appear  to  each  other  so  long  as  they  agree,  but  as  soon 
as  they  disagree,  they  disappear. 

195.  When  any  one  also  makes  progress  from  one  place  to  an- 
other, whether  it  be  in  his  own  eity,  or  in  courts,  or  in  gardens, 
or  to  others  out  of  his  own  society,  he  comes  there  sooner  when  he 
desires  it,  and  later  when  he  does  not  desire  it,  the  way  itself  being 
lengthened  and  shortened  according  to  desire,  although  it  is  the 
same  way :  this  I  have  often  seen,  and  Avondered  at :  from  these 
considerations  it  is  again  evident  that  distances,  consequently  spa- 
ces, are  altogether  according  to  the  states  of  the  interiors  with  the 
angels  ;  and  this  being  the  case,  that  no  notion  and  idea  of  spac6 
can  enter  into  their  thought,  although  there  are  spaces  with  them 
exactly  as  in  the  world.* 

196.  This  may  be  illustrated  by  the  thoughts  of  man,  ni  that 
spaces  do  not  apjicrtain  to  them,  for  things  which  he  views  in- 
tensely in  his  thought  are  set  before  him  as  present :  it  is  known 
also  to  every  reflecting  person,  that  neither  have  spaces  any  eftect 
on  his  sight,  except  from  intermediate  objects  on  the  earth,  which 
objects  he  sees  at  the  same  time,  or  from  his  previous  knowledge 
of  the  extent  of  the  distance  :  this  comes  to  pass  by  reason  of  con- 

*  That  places  and  spaces  are  presented  visible  according  to  the  states  of  tli' 
interiors  of  angels  and  spirits,  n.  5004.  P440,  10146. 


108  COXCERXING    HEAVEN    AND    HELf,. 

tinuity,  and  in  continuity  there  does  not  aj)pear  to  be  any  distance, 
excei)t  from  those  things  which  are  not  continuous  :  tliis  is  more 
especially  the  case  with  the  angels,  because  their  sight  acts  in  uni- 
ty witli  their  thought,  and  the  thought  acts  in  unity  with  the  affec- 
tion, and  because  things  appear  near  and  remote,  and  are  also  va- 
ried, according  to  the  states  of  their  interiors,  as  was  said  above. 

197.  Hence  it  is  that,  in  the  Word,  by  places  and  spaces,  and  by 
all  things  which  derive  any  thing  from  space,  are  signified  such 
things  as  relate  to  state,  as  by  distances,  by  what  is  near,  by  what 
is  remote,  by  ways,  by  journeyings,  by  sojournings,  by  miles  and 
furlongs,  by  plains,  fields,  gardens,  cities  and  streets,  by  motions, 
by  measures  of  various  kinds,  by  length,  breadth,  height  and  depth, 
and  by  innumerable  other  things  ;  for  most  things,  which  apper- 
tain to  the  thoughts  of  man,  are  from  the  world,  and  derive  some- 
thing from  space  and  time.  I  shall  notice  only,  on  this  occasion, 
what  is  signified  in  the  Word  by  length,  by  breadth,  and  by  height. 
In  the  world,  that  is  called  long  and  broad,  which  is  long  a^d  broad 
as  to  space,  and  the  same  is  the  case  in  regard  to  what  is  high  ; 
b'.it  in  heaven,  where  space  is  no  object  of  thought,  by  length  is 
meant  a  state  of  good,  by  breadth  a  state  of  truth,  and  by  height 
their  discrimination  according  to  degrees,  concerning  which  degrees, 
see  n.  38.  The  reason  why  such  things  are  understood  by  those 
three  dimensions,  is,  because  length,  in  heaven,  is  from  east  to  west, 
and  in  that  extent  arc  those  who  are  in  the  good  of  love ;  and 
breadth,  in  heaven,  is  from  south  to  north,  and  in  that  extent  are 
those  who  are  in  truth  derived  from  good,  [see  above,  n.  148]  ;  and 
height,  in  heaven,  denotes  both  good  and  truth,  according  to  de- 
grees. Hence  it  is  that,  in  the  Word,  by  length,  breadth  and  height 
such  things  are  signified  ;  as  in  Ezekiel  from  chap.  xl.  to  xlviii. 
where  by  measures,  as  to  length,  breadth,  and  height,  is  described 
the  new  temple  and  new  earth,  with  courts,  chamljers,  gates,  doors, 
windows,  and  suburbs,  by  which  is  signified  the  New  Church,  and 
the  goods  and  truths  which  prevail  therein  ;  for  otherwise  to  w^hat 
puri)ose  would  be  all  those  measures  ?  In  like  manner  the  New 
Jerusalem  is  described  in  the  Apocalypse,  in  these  w^ords :  "  The 
city  Ikthfoiir  square,  and  the  length  is  as  great  as  the  breadth  ;  and 
he  measured  the  citj/  ivith  a  reed  as  far  as  twelve  thousand  furlongs, 
and  the  length,  the  breadth  and  the  height  are  equal,''  xxi.  10.  In- 
asmuch as  by  the  New  Jerusalem  is  there  signified  the  New  Church. 


CONTERNMNG    HEAVEN    AND    Hr.lJ..  lOS 

therefore  by  those  measures  are  signified  the  things  which  are  of 
the  church,  by  length  the  good  of  its  love,  by  breadth  the  truth  de- 
rived from  that  good,  by  height  good  and  irutli  as  to  degrees,  by 
twelve  thousand  furlongs  all  good  and  truth  in  the  complex  ;  in 
any  other  view,  what  could  be  meant  by  the  height  being  twelve 
thousand  furlongs,  the  same  as  the  length  and  the  breadth  ?  That, 
in  the  Word,  by  breadth  is  signified  truth,  is  evident  in  David  ; 
•'  Jehovah ^  Thou  hast  not  shut  me  up  into  the  hand  of  the  adversary, 
Thou  hast  made  my  feet  to  stand  in  the  hrradth,"  Psalm  xxxi.  9: 
again  :  "  Out  of  straitness  have  I  invoked  Jah,  lie  ansivereth  me  in 
the  breadth, ^^  Psalm  cxviii.  5:  not  to  mention  other  passages,  as  in 
Isaiah  viii.  8  ;  and  in  Ilabakkuk,  chap.  i.  6.  So  likewise  in  all 
other  cases. 

198.  From  these  considerations  it  may  be  seen,  that  in  heaven, 
although  there  are  spaces  there  as  in  the  world,  still  nothing  i» 
there  estimated  according  to  spaces,  but  according  to  states  ;  con- 
sequently that  spaces  cannot  there  be  measured  as  in  the  world, 
but  only  be  seen  from  the  state,  and  according  to  the  state  of  the 
interiors  of  the  angels.* 

199.  The  first  and  veriest  cause  of  tliis  is,  that  the  Lord  is  pres- 
ent with  every  one  according  to  love  and  faith, t  and  that  all  things 
appear  near  and  afar  off  according  to  His  presence,  for  hence  all 
things  in  the  heavens  are  determined  :  by  it  also  the  angels  have 
wisdom,  for  by  it  they  have  extension  of  the  thoughts,  and  by  it 
there  is  a  communication  of  all  things  which  are  in  the  heavens ; 
in  short,  by  it  they  have  the  faculty  of  thinking  spiritually,  and  not 
naturally  like  men. 


Concerning  the  Form  of  Heaven,  according  to  which  Con- 
sociations AND  Communications  haae  place  there. 

200.  What  the  form  of  heaven  is,  may  in  some  measure  be  man- 
ifest from  what  has  been  shown  in  the  preceding  articles  ;  as  that 

*  That,  in  the  WorJ,  length  signifies  good,  n.  1G13,  9437.  Tliat  breadth  sig- 
nifies truth,  n.  ir.l3,  3133,  3434,  4 1&-2,  U467,  10179.  That  height  signifies  good 
and  truth  as  to  degrees,  n.  9469,  9773,  lOlSl. 

t  That  conjunction  and  presence  of  the  Lord  with  the  angels  is  according  to 
the  reception  of  love  and  ciiarity  from  Him,  n.  290,  681,  1954,2658,2886:2688, 
2589,  3001,  371],  3742,  3743,  4318,  4310,  4524,  7211,  9128. 
13 


im 


<;ONCERNIN«    IlKAVEN    AND    HELL. 


heaven  is  like  to  itself  in  things  greatest  and  least,  n.  72;  hcnc© 
that  every  society  is  a  heaven  in  a  lesser  form,  and  every  angel  in 
the  least  form,  n.  51  to  58  ;  that  as  the  whole  heaven  resembles 
one  man,  so  every  society  of  heaven  resembles  a  man  in  a  lesser 
form,  and  every  angel  in  the  least  form,  n.  59  to  77  ;  that  in  the 
midst  are  they  who  are  wisest,  and  that  round  about  even  to  the 
borders  are  the  less  wise,  and  that  this  is  the  case  also  in  every  so- 
ciety, n.  43 ;  and  that  from  the  east  to  the  west  in  heaven  dwell 
they  who  are  in  the  good  of  love,  and  from  the  south  to  the  north, 
they  who  are  in  truths  derived  from  good ;  in  like  manner  in  every 
society,  n.  148,  149  :  all  those  things  are  according  to  the  form 
of  heaven,  and  hence  it  may  be  concluded  what  its  form  is  in  gen- 
eral.* 

201.  It  is  of  importance  to  know  what  is  the  form  of  heaven, 
since  not  only  all  are  consociated  according  to  that  form,  but  like- 
wise all  communication  is  effected  according  to  it,  and  as  all  com- 
munication has  place  according  to  it,  so  likewise  has  all  extension 
of  thoughts  and  affections,  consequentl)'  all  the  intelligence  and 
wisdom  of  the  angels :  hence  it  is,  that  so  far  as  any  one  is  in  the 
form  of  heaven,  thus  so  far  as  he  is  a  form  of  heaven,  so  far  he  is 
wise :  whether  he  speak  of  being  in  the  form  of  heaven,  or  in  the 
order  of  heaven,  it  comes  to  the  same  thing,  inasmuch  as  the  form 
of  every  thing  is  from  order,  and  according  to  it.t 

202.  It  may  be  expedient  here  to  say  sometliing  of  what  is  meant 
by  being  in  the  form  of  heaven.  Man  was  created  for  an  image  of 
heaven  and  for  an  image  of  the  world,  his  internal  for  an  image  of 
heaven,  and  his  external  for  an  image  of  the  world  [sec  above,  n. 
57]  ;  whether  we  say  for  an  image  of  heaven,  or  according  to  the 
.form  of  heaven,  it  is  the  same  thing  ;  but  whereas  man,  by  the  evils 
of  his  will,  and  hence  by  falses  of  thought,  destroyed  in  himself  the 
image  of  heaven,  thus  its  form,  and  in  its  place  introduced  the  im- 
age and  form  of  hell,  therefore  his  internal  from  his  first  nativity  is 
closed  ;  which  is  the  reason  why  man,  otherwise  than  animals  of 
every  kind,  is  born  in  mere  ignorance  :  to  the  intent  therefore,  that 

*  That  the  universal  heaven,  as  to  all  the  angelic  societies,  is  arranged  by  th« 
•Lord  according  to  His  divine  order,  inasmuch  as  the  Divine  of  the  Lord  witli 
the  angels  makes  heaven,  n.  3038,  7211,  9128,  9338, 10125, 10151, 10157.  Con- 
cerning the  heavenly  form,  n.  4040,  4041,  4042,  4043,  GG07,  9877. 

t  That  the  form  of  heaven  is  according  to  divine  Order,  n.  4040  to  4043, 6607, 
9877. 


€0NrERNIN«9    IIEAVCN    AND    HKIX.  Ill 

thp  imajjp  nr  form  of  lirarrn  may  be  restored  to  him,  he  must  hf. 
instructed  in  such  thinj^s  as  rehite  to  order;  for,  as  was  said  above, 
form  is  according  to  order.  The  Word  contains  all  the  laws  of  di- 
vine order,  for  the  laws  of  divine  order  are  the  prerepts  there  de- 
livered ;  so  far  therefore  as  man  beeomes  actpiainted  with  those 
precepts,  and  lives  according  to  them,  so  far  an  internal  is  opened 
to  him,  and  the  order  or  image  of  heaven  is  formed  anew:  hence 
it  is  evident  what  is  meant  by  being  in  the  form  of  heaven,  viz.  that 
it  is  to  live  according  to  those  things  which  are  declared  in  th« 
Word.* 

*'iO'S.  So  far  as  any  one  is  in  the  form  of  heaven,  so  far  he  is  in 
heaven,  yea,  so  far  he  is  a  heaven  in  the  least  form,  [n.  57] ;  con- 
sequently so  far  he  is  in  intelligence  and  wisdom  :  for,  as  was  said 
ftbove,  all  thought  which  is  of  his  understanding,  and  all  aftectiou 
which  is  of  his  will,  extend  themselves  in  every  direction  into  heav- 
en according  to  its  form,  and  wonderfully  communicate  with  th« 
societies  which  are  there,  and  these  in  their  turn  with  him.t 
There  are  some  who  believe  that  thoughts  and  affections  do  not  ac- 
tually extend  themselves  around  them,  but  are  within  them,  by 
reason  that  they  see  the  things  which  they  think  inwardly  in  them- 
selves, and  not  as  distant ;  but  they  are  much  deceived  ;  for  as  the 
sight  of  the  eye  has  extension  to  remote  (jbjects,  and  is  affected  ac- 
cording to  the  order  of  those  things  which  it  sees  in  that  extension, 

*  Tli.it  divine  truths  arn  the  laws  of  order,  n.  2247,  7995.  That  man,  so  fur 
as  he  livcth  according  to  order,  thus  so  far  as  he  is  principled  in  good  according 
to  divine  truths,  so  far  bcconjcs  a  man,  n.  4839,  GG05,  GG2(J.  That  man  is  tiie  being., 
into  whom  arc  collated  all  things  of  divine  order,  and  that  from  creation  he  is 
divine  order  in  form,  n.  4219,4220,  4223,  4523,  4524,  5114, 53GS,  G013,G057,GG05, 
GG2G,  970G,  1015G,  10472.  That  man  is  not  born  into  good  and  truth,  but  into 
evil  and  the  false,  thus  into  what  is  contrary  to  divine  order,  and  that  hence  he 
is  born  into  mere  ignorance,  and  therefore  it  is  necessary  that  he  be  born  anew, 
that  is,  be  regenerated,  which  is  eflected  by  divine  truths  from  the  Lord,  that  he 
may  be  inaugurated  into  order,  n.  1047,  2307,  2308,  3518,  3812,  8480,  8550, 
10283,  10284,  1028G,  10731.  That  the  Lord,  when  He  forms  man  anew,  that  is, 
regenerates  him,  arranges  all  things  in  him  according  to  order,  which  is  into  the 
form  of  heaven,  n.  5700,  CG90,  9931,  10303. 

t  That  every  one  in  heaven  hath  communication  of  life,  which  may  be  called 
extension  into  angelic  societies  round  about,  according  to  the  quantity  and  qual- 
ity of  good,  n.  8794,  8797.  That  thoughts  and  affections  have  such  extension, 
u.  2475,  G598  to  GG13.  That  they  arc  conjoined  and  disjoiiied  according  to  ru- 
fing  alfcctions,  n.  4111. 


112  CONCERNING  HEAVKN  AND  HELL. 

SO  likewise  the  interior  sight,  which  is  that  of  the  understanding, 
has  extension  in  the  spiritual  world,  although  it  does  not  perceive 
it,  for  the  reason  spoken  of  above,  n.  196 ;  the  only  difterence  is, 
that  the  sight  of  the  eye  is  aftected  naturally,  because  from  those 
things  which  are  in  the  natural  world,  but  the  sight  of  the  under- 
standing is  affected  spiritually,  because  from  those  things  which 
are  in  the  spiritual  world,  all  which  have  relation  to  good  and  truth  : 
the  reason  why  man  does  not  know  that  this  is  the  case,  is,  because 
he  does  not  know  that  there  is  any  light  which  enlightens  the  un- 
derstanding, when  yet  man,  without  that  Ught,  cannot  think  at  all : 
concerning'  that  light,  see  above,  n.  126  to  132.  There  was  a 
certain  spirit  who  likewise  believed  that  he  thought  from  himself, 
thus  without  any  extension  out  of  himself,  and  consequent  commu- 
nication with  societies  which  are  out  of  him :  to  convince  him  that 
he  was  in  a  false  persuasion,  all  communication  with  neighbouring 
societies  was  taken  away  from  him,  whereby  he  Avas  not  only  de- 
prived of  thought,  but  also  fell  down  as  half  dead,  yet  tossing  about 
his  arms  as  a  new  born  infant :  after  a  short  period  communication 
was  restored  to  him,  and  according  to  the  degree  in  which  it  was 
restored,  he  returned  into  the  state  of  his  own  thought.  Other 
spirits,  who  were  witnesses  of  this  fact,  afterwards  confessed,  that 
every  thought  and  affection  flows-in  according  to  communication, 
and  for  the  same  reason  also  the  all  of  life,  since  the  all  of  man's 
Ufe  consists  in  this,  that  he  can  think  and  be  affected,  or,  what  is 
the  same  thing,  that  he  can  understand  and  will.* 

204.  It  is  however  to  be  observed,  that  intelligence  and  wisdom 
vary  with  every  one  according  to  the  communication  he  experien- 

*  That  there  is  only  one  single  Life,  from  which  all  live  both  in  heaven  and 
in  the  world,  n.  1954,  2021,  2oM,  2G58,  2880  to  2889,  3001,  3484,  3742,  5847, 
6467.  Tiiat  that  life  is  from  the  Lord  alone,  n.  2886  to  2889,  3344,  3484,  4319, 
4320,  4524.  4882,  5986,  G325,  6468,  6469,  6470,  9276,  10196.  That 'it  flows-in 
with  angels,  spirits  and  men,  in  a  wonderful  manner,  n.  2886  to  2889,  3337, 3338, 
3484,  3742.  That  the  Lord  flows-in  from  His  divine  love,  which  is  of  such  a 
nature,  that  what  is  His  own  He  wills  should  be  another's,  n.  3472,  4320.  That 
for  this  reason  life  appears  as  it"  it  was  in  man,  and  not  influent,  n.  3742,  4320. 
Concerning  the  joy  of  the  angels  perceived  and  confirmed  by  what  they  told  me, 
that  they  do  not  live  from  themselves,  but  from  the  Lord,  n.  6469.  That  the 
wicked  are  not  willing  to  be  convinced  that  life  flows-in,  n.  3743.  That  life 
from  the  Lord  flows-in  also  with  the  wicked,  n.  2706,  3743,  4417,  10196.  But 
that  they  turn  good  into  evil  and  truth  into  the  false,  or  according  to  man's 
4uality,  such  is  his  reception  of  life,  illustrated,  n.  4319,  4320;  4417 


CONCERNING  HEAVEN  AND  HELL.  113 

ce?,  ■nliicli,  wiih  tliosc  Avlio>;c  intclligrnco  and  wisdom  arc  fornird 
from  "Tcimine  truths  and  goods,  is  tommiinication  witii  societies 
according  to  the  form  of  heaven  ;  but  with  those  whose  intcHigence 
and  wisdom  arc  not  formed  from  genuine  Irntlis  and  goods,  but 
still  from  such  things  as  are  in  agreement  with  them,  the  com- 
munication is  broken,  and  not  properly  coherent,  since  it  does  not 
take  place  with  societies  in  a  series  agreeable  to  the  form  of  heaven  ; 
but  with  those  who  are  not  in  intelligence  and  wisdom,  because 
they  are  in  falses  derived  from  evil,  there  is  a  communication  Avith 
societies  in  hell  :  the  extension  is  according  to  the  quantum  of  con- 
firmation. It  is  further  to  be  noted,  that  the  above  communication 
M'ith  societies  is  not  such  a  communication  with  them  as  to  come 
to  the  manifest  perception  of  those  who  arc  in  the  society,  but  a 
communication  with  the  quality  in  which  they  arc,  and  which  flows 
from  them.* 

20.5.  All  are  consociatcd  in  heaven  according  to  spiritual  affini- 
ties which  are  those  of  good  and  truth,  in  their  order  ;  and  they 
arc  so  consociated  in  the  whole  heaven,  in  every  society,  and  in 
every  house  ;  hence  it  is  that  the  angels  who  are  in  similar  good 
and  truth,  know  each  other,  as  those  related  by  consanguinity  and 
affinity  in  the  earth,  just  as  if  they  had  been  acquainted  from  infan- 
cy. In  like  manner  the  goods  and  truths  are  consociated,  which 
make  wisdom  and  intelligence,  with  every  angel ;  they  know  cacli 
other  in  like  manner,  and  as  they  know  each  other,  so  likewise 
they  conjoin  themselves  together.t  "NVherefore  they  with  whom 
truths  and  goods  are  conjoined  according  to  the  form  of  heaven, 
see  things  which  follow  in  a  series,  and  take  an  extensive  view  of 
the  manner  of  their  coherence  ;  but  it  is  otherwise  with  those  with 
whom  goods  and  truths  are  not  conjoined  according  to  the  form  of 
heaven. 

20C.  Such  is  the  form  in  every  heaven,  according  to  which  is  the 
communication  and  extension  of  thoughts  and  aflections  Avith  the 

D 

*  That  thought  diffuses  itself  into  the  societies  of  spirits  and  of  angels  round 
about,  n.  GGOO  to  G(505.  That  still  it  doth  not  move  aud  disturb  the  thoughts  of 
the  societies,  n.  CCOl,  6G03. 

t  Tiiat  good  acknowledges  its  truth,  and  truth  its  good,  n.  2429,  3101,  3102, 
3101,3179,3180,4358,5407,  5835,  9C37.  That  hence  is  the  conjunction  of 
good  and  of  truth,  n.  3834,  409G,  4097,  4301,  4345,  4353,  43G4,43G8,  53G5,  7623 
to  7627,  7752  to  77C2,  8530,  9258.  10555.  And  lliat  tljif  is  from  the  inllu.\  of 
heaven,  n,  9079. 


114  CONCERNING  HEAVEN  AND  HELL. 

angels,  thus  according  to  which  they  have  intelHgence  and  wisdom  ; 
but  tlie  communication  of  one  licaven  with  another  is  different, 
viz.  that  of  the  third  or  inmost  witli  the  second  or  middle,  and  ol" 
the  latter  und  the  former  with  the  first  or  ultimate  :  but  the  com- 
munication between  the  heavens  ought  not  to  be  called  communi- 
cation, but  influx,  of  which  something  shall  now  be  said.  That 
there  are  three  heavens,  and  that  they  are  distinct  from  each  other, 
may  be  seen  above  in  its  proper  article,  n.  29  to  40. 

207.  That  there  is  not  communication  between  one  heaven  and 
another,  but  influx,  may  be  manifest  from  their  situation  in  regard 
to  each  other ;  the  third  or  inmost  heaven  is  above,  the  second  or 
middle  heaven  is  beneath,  and  the  first  or  ultimate  heaven  is  still 
lower  :  in  a  similar  situation  are  all  the  societies  of  every  heaven, 
some  being  in  elevated  places,  Avhich  appear  as  mountains,  [n.  188], 
on  the  summits  of  which  dwell  those  who  are  of  the  inmost  heav- 
en, beneath  these  the  societies  which  are  of  the  second  heaven,  be- 
neath these  again  those  which  are  of  the  ultimate  heaven,  and  so 
throughout,  Avhether  it  be  in  elevated  places  or  not  elevated  :  a  so- 
ciety of  a  superior  heaven  has  no  communication  with  a  society  of 
an  inferior  heaven  except  by  correspondences  [see  above,  n.  100], 
and  communication  by  correspondences  is  what  is  called  influx. 

208.  One  heaven  is  conjoined  with  another,  or  a  society  of  one 
heaven  with  a  society  of  another,  by  the  Lord  alone,  by  influx  pro- 
eeedingboth  immediately  and  mediately,  immediately  from  Himself, 
and  mediately  through  the  superior  heavens  in  order  into  the  in- 
ferior.* Inasmuch  as  the  conjunction  of  the  heavens  by  influx  is 
from  the  Lord  alone,  therefore  the  greatest  caution  is  used  to  pre- 
vent any  angel  of  a  superior  heaven  from  looking  down  into  a  so- 
ciety of  an  inferior  one,  and  discoursing  with  any  one  in  that 
society ;  for  whensoever  this  is  the  case,  the  angel  is  dej)rived  of 
his  intelligence  and  wisdom  ;  and  the  reason  is  this  :  every  angel 
has  three  degrees  of  life,  as  there  are  three  degrees  of  heaven ;  to 
those  who  are  in  the  inmost  heaven,  the  third  or  inmost  degree  is 
open,  and  the  second  and  first  are  closed  ;  to  those  who  are  in  the 

*  That  influx  is  immediate  fiom  the  Lord,  and  mediate  by  [or  througli]  heav- 
en, n.  C0G3,  C307,  0472,  96d2,  9083.  That  the  Lords  influx  is  immediate  into 
things  the  most  singular  of  ail,  n.  0058,  G474  to  0478,  8717,  8728.  Concerning 
the  Lord's  mediate  iuHux  hy  [or  tlirough]  tlic  heavens,  n.  4007,  _C982,  C985, 
6096. 


eOXCBRNIXS    IIEAVF.N    AXD   ttCLL.  ll.> 

^Yiultllc  IicriTcn,  the  second  deirree  is  open,  .-111(1  tlic  first  and  third 
.ire  closed  ;  and  to  those  who  arc  in  the  ultimate  lieaven,  the  first 
degree  is  open,  and  the  second  and  lliird  are  closed  ;  as  soon  there- 
fore as  an  anj^el  of  the  third  heaven  lottks  down  into  a  society  of 
the  second,  an<i  disronrsrs  witii  any  one  there,  his  third  degree  is 
closed,  in  which  case  he  is  deprived  of  his  wisdom,  for  his  wisdom 
resides  in  the  third  degree,  and  he  has  no  wisdom  in  the  second  and 
first.  These  are  the  things  meant  hy  tiic  Lord's  words  in  Matt. 
"  He  that  is  on  the  house  top,  let  him  not  go  down  to  take  what  is  in 
his  hoitsc  ;  and  he  who  is  in  thcjicld,  let  him  not  return  to  take  his 
garment,''^  xxiv.  17,  18 :  and  in  Luke :  "  In  that  day,  he  who  shall 
he  on  the  house  top,  and  his  vessels  in  the  house,  let  him  not  go  down 
to  take  them  aicaij  ;  and  he  who  is  in  the  field,  let  him  not  return  to 
things  behind :  remember  Lot^s  wife,"  xvii.  31,32. 

'209.  There  is  no  influx  given  from  the  inferior  heavens  into  the 
superior,  because  this  is  contrary  to  order,  but  from  the  superior 
heavens  into  the  inferior :  the  wisdom  also  of  the  angels  of  a  supe- 
rior heaven  exceeds  the  wisdom  of  the  angels  of  an  inferior  heaven, 
in  the  proportion  of  a  myriad  to  one  :  this  also  is  the  reason  why 
the  angels  of  an  inferior  heaven  cannot  discourse  with  the  angels 
of  a  superior  one,  yea,  when  they  look  in  that  direction,  they  do 
not  see  them,  their  heaven  appearing  as  somewhat  like  a  mist  above 
the  head ;  but  the  angels  of  a  superior  heaven  can  see  those  who 
are  in  an  inferior  heaven,  but  it  is  not  allowed  to  join  in  discourse 
with  tiiem,  except  with  the  loss  of  their  wisdom,  as  was  said  above. 

210.  The  thoughts  and  aflections,  and  also  the  discourses,  of  the 
angels  of  the  inmost  heaven,  are  in  no  case  perceived  in  the  middle 
heaven,  being  so  transcendant ;  but  when  it  pleases  the  Lord  there 
is  an  appearance  in  the  inferior  heavens  as  of  somewhat  flaming 
derived  from  the  inmost  heaven,  and  those  things  w  hich  are  in  the 
middle  heaven  appear  as  somewhat  lucid  in  the  ultimate  heaven, 
and  sometimes  as  a  bright  cloud  of  diflcrcnt  colours;  from  that 
«loud,  its  ascent,  descent,  and  form,  it  is  also  known  in  some  degree 
what  is  there  the  subject  of  discourse. 

'211.  From  these  observations,  it  maybe  manifest  what  is  tin* 
tjuality  of  the  form  of  heaven,  viz.  that  in  the  inmost  heaven  it  is  the 
most  perfect  of  aJl,  in  the  middle  heaven  also  perfect,  but  in  an  in- 
ferior degree,  and  in  the  ultimate  heaven  in  a  degree  still  lower, 
and  that  the  form  of  one  hcavcu  subsists  from  another  hy  influx 


116  CONCERNING  HEAVEN  AND  HELL. 

from  the  Lord.  But  what  the  nature  of  communication  by  influx 
is,  cannot  be  comprehended,  unless  it  be  known  what  degrees  of 
uhitude  are,  and  wherein  those  degree*  difler  from  degrees  of  lon- 
gitude and  of  latitude.  The  nature  of  both  these  kinds  of  degrees 
may  be  seen,  n.  38. 

212.  As  to  what  specifically  concerns  the  form  of  heaven,  and  in 
what  manner  it  performs  its  motions  and  fluxions  (vadit  d  jluit), 
this  is  incomprehensible  even  to  the  angels  :  some  idea  may  be  con- 
ceived of  it  from  the  form  of  all  tilings  in  the  human  body,  exam- 
ined and  explored  by  a  sagacious  and  wise  observer  ;  for  it  was 
shown  above  in  their  proper  articles,  that  the  whole  heaven  resem- 
bles one  man,  [see  n.  59  to  72],  and  that  all  things  which  are  in 
man  correspond  to  the  heavens,  [n.  87  to  102].  How  incompre- 
hensible and  unsearchable  that  form  is,  is  evident  only  in  general 
from  the  nervous  fibres,  by  compages  of  which  all  and  singular 
things  are  formed  :  what  their  quality  is,  and  in  what  manner  they 
perform  their  motions  and  fluxions  (vaduni  ct  Jluunt)  in  the  brain, 
is  not  even  visible  to  the  eye,  for  innumerable  fibres  are  there  so 
folded  together,  that  taken  in  the  gross  they  appear  as  a  soft,  con- 
tinuous mass,  and  yet  all  and  singular  things  which  are  of  the  will 
and  understanding  flow  most  distinctly  into  acts  according  to  them  : 
in  what  manner  again  they  unite  themselves  together  in  the  body, 
is  evident  from  the  various  foldings  (plexus),  as  from  those  of  the 
heart,  of  the  mesentery,  and  others,  and  likewise  from  the  knots 
which  are  called  ganglions,  into  which  several  fibres  from  every 
province  enter,  and  mingle  together,  and  after  being  otherwise  con- 
joined, go  forth  again  to  exercise  their  functions,  and  this  again  and 
again  ;  not  to  mention  similar  things  in  every  viscus,  member,  or- 
gan, and  muscle  :  he  who  examines  those  fibres  with  the  eye  of 
wisdom,  and  the  several  wonderful  things  contained  in  them,  will 
be  altogether  amazed  ;  and  yet  the  things  which  the  eye  sees  are 
few,  and  what  it  does  not  see  are  still  more  wonderful,  because  in 
interior  nature.  That  the  above  form  corresponds  to  the  form  of 
heaven,  appears  manifest  from  the  operation  of  all  things  of  the 
understanding  and  of  the  will  in  it  and  according  to  it,  for  whatso- 
ever a  man  wills,  descends  spontaneously  into  act  according  to  that 
form,  and  whatsoever  he  thinks,  pervades  the  fibres  from  their  first 
beginnings  even  to  their  terminations,  whence  come  the  senses ; 
and  since  it  is  the  form  of  thought  and  of  will,  it  is  the  form  of  in- 


CONOERNINft    HEAVEN    AND    HELL.  117 

Vellio-encc  ami  wisdoin.  Tliis  form  it  is  whu-ii  corresponds  to  tliu 
form  of  heaven  ;  hence  it  may  be  known,  that  such  is  the  form  ac- 
cording to  which  all  the  aflVction  and  thuu«j;ht  oftlic  anjiels  extends 
itself,  and  that  they  are  so  far  in  intellig<iu'e  and  wisdoHi  as  they 
arc  in  that  form  :  th:it  that  form  of  heaven  is  from  the  Divine  Hu- 
man of  the  Lord,  may  i)c  seen  above,  n.  78to8G.  These  observa- 
tions are  adduced  to  the  intent  that  it  may  be  also  known,  that  the 
heavenly  form  is  such  as  to  exceed  all  power  of  conception,  even 
as  to  its  general  principles,  and  thus  that  it  is  incomprchcnsihle 
even  to  the  angels,  as  was  said  above. 


Concerning  Governments  in  Heaven. 

"213.  Inasmuch  as  heaven  is  distinguished  into  societies,  and  the 
greater  societies  consist  of  some  hundred  thousands  of  angels,  [n. 
50],  and  all  within  the  society  are  indeed  in  similar  good,  but  not 
in  similar  wisdom,  [n.  47],  it  necessarily  follows  that  there  art; 
also  governments  ;  for  order  must  be  observed,  and  all  things  of 
order  are  to  be  kept  inviolable.  But  governments  in  the  heavens 
are  various,  of  one  sort  in  the  societies  which  constitute  the  Lord's 
celestial  kingdom,  and  of  another  sort  in  the  societies  which  consti- 
tute the  liOrd's  spiritual  kingdom  ;  they  difter  also  according  to  the 
ministries  which  appertain  to  every  society.  But  in  the  heavens 
there  is  no  other  government  but  the  government  of  mutual  love, 
and  the  government  of  mutual  love  is  heavenly  government. 

214.  Government  in  the  Lord's  celestial  kingdom  is  calledjustice, 
because  all  the  inhabitants  of  that  kingdom  are  in  the  good  of  love 
to  the  Lord  from  the  Lord,  and  what  is  done  from  that  good  is  call- 
ed just.  Government  in  that  kingdom  is  of  the  Lord  alone:  He 
leads  them  and  teaches  them  in  the  aft'airs  of  life  :  truths,  which 
are  called  truths  of  judgment,  arc  inscribed  on  their  hearts  :  every 
one  knows,  perceives,  and  sees  them  ;*  wherefore  matters  of  judg- 

*  Tliat  the  celestial  angels  do  not  think  and  speak  frorn  trullig,  like  the  spir- 
itual angels,  since  they  are  in  the  perception  of  all  things  relating  to  truths  from 
the  Lord,  n.  202,  51)7,' C07,  784,  1121,  1387,  1398,  1442,  1919,  7C60,  7877,  8780, 
9277,  10336.  That  the  celestial  angels  say  of  truths,  yea,  yea,  nay,  nay,  but  that 
the  spiritual  angels  reason  about  them,  whether  it  be  so  or  not  so,  n.  271.5,  324C, 
4440,  9166,  10786;  where  the  Lord's  words  are  explained,  "  Let  your  disconr?' 
be  yea.  yea,  nay,7wy,  jrhat  is  beyond  this  is  from  cril,"  Matt,  v  ^7 
1« 


IIS  'GOiVCERNING    HEAVEN    AND    HELL. 

inent  never  come  into  dispute  there,  but  matters  of  justice,  which 
relate  to  life  :  the  less  wise  interrogate  the  more  wise  on  these 
points,  and  the  latter  the  Lord,  and  receive  answers.  Their  heav- 
en, or  their  inmost  joy,  is  to  live  justly  from  the  Lord. 

215.  Government  in  the  Lord's  spiritual  kingdom  is  called  judg- 
ment, because  the  inhabitants  of  that  kingdom  are  in  spiritual  good, 
which  is  the  good  of  charity  towards  the  neighbour,  and  this  good 
in  its  essence  is  truth  ;*  and  truth  is  of  judgment,  and  good  is  of 
justice  :t  these  latter  are  also  led  by  the  Lord,  but  mediately,  [n. 
208],  wherefore  they  have  governors,  fewer  or  more  in  number, 
according  to  the  need  of  the  society  in  which  they  are  ;  they  have 
also  laws,  according  to  which  they  live  one  amongst  another-  The 
governors  administer  all  things  according  to  the  laws  ;  they  under- 
stand those  laws  because  they  are  wise,  and  in  doubtful  cases  they 
are  enlightened  by  the  Lord. 

21C.  Liasmuch  as  government  grounded  in  good,  such  as  pre- 
vails in  the  Lord's  celestial  kingdom,  is  called  justice,  and  govern- 
ment grounded  in  truth,  such  as  prevails  in  the  Lord's  spiritual 
kingdom,  is  called  judgment,  therefore,  in  the  Word,  mention  is 
made  of  justice  and  of  judgment  where  heaven  and  the  church  are 
treated  of,  and  by  justice  is  signified  celestial  good,  and  by  judg- 
ment spiritual  good,  which  good,  as  was  said  above,  in  its  essence 
is  truth  ;  as  in  the  following  passages  :  "  Peace  shall  have  no  end  on 
the  throne  of  David,  and  on  his  Jcingdom,  to  establish  it,  and  to  .s/ip- 
2107-t  it  in  judgment  and  justice,  henceforth  and  even  to  eternity,''^ 
Isaiah  ix.  7 :  by  David  is  there  understood  the  Lord, J  and  by  his 
kingdom  heaven,  as  is  evident  from  the  passage  which  now  follows  : 
"  I  will  raise  up  to  David  a  just  branch,  and  he  shall  reign  a  Icing, 
and  shall  act  intelligently,  and  shall  do  judgment  «nfZ  justice  in  tht 

^  That  they  who  arc  in tlie  Lords  spiritual  kingdom,  are  priiuii)!od  in  truths, 
and  they  who  are  in  the  celestial  kingdom  in  good,  n.  8C3, 875, 1>27,  ]02;5, 1043, 
1044,  1555, 2256,  4328,  4493,  5113,  9596.  That  the  good  of  tlie  spiritual  king- 
dom is  the  good  of  charity  towards  the  neighbour,  and  that  this  good  in  its  es- 
sence is  truth,  n.  8042,  10296. 

t  That  justice,  in  the  Word,  is  predicated  of  good,  and  judgment  of  truth,  and 
that  hence  to  do  justice  and  judgment  denotes  good  and  truth,  n.  2235,  9857. 
That  great  judgments  denote  the  laws  of  divine  order,  thus  divine  truths,  n. 
7206. 

X  That  hy  David,  in  the  prophetical  parts  of  the  Word,  is  und(;rstood  tin: 
Lord,  n  lb88,  9954. 


UO\<F.RNIN(;    MF,AVr\    AND    nri.I..  ll«)- 

earth,''''  Jer.  xxiii.  .>  :  "  Jr/iorah  shall  br  exalted^  because  lie  dwillilh 
OH  high,  lie  liath  Jillrd  Sinn  with  Ji  ixjmcnt  (Uid  jistite,"  Lsaiali 
xxxiii.  5  ;  \v-here  by  Sioii  is  also  understood  heaven  and  the  church  :* 
^'  I  Jc'iovali,  doiiiii  jy  ur,^\E\T  and  ixnTirv.  in  the  rarth,  because  in 
those  things  I  am  will  pleased,^''  Jer.  ix.  '23.  "  /  //'///  betrothr.  thet 
unto  Me  for  ever,  and  I  trill  bet  rot  he  thee  unto  Me  in  jistice  and, 
JUDGMENT,"  llosea  ii.  19  :  "  O  Jehovah,  in  the  heavens  Thy  justice 
is  as  the  mountains  of  God,  and  Thi/  judgments  as  the  great  abyss  " 
Psahn  xxxvi.  (5,  7  :  "  Thei/  «>/.•  of  me  the  jidcmknts  of  justk^e, 
they  desire  the  approach  of  God.'''  Isaiah  Iviii.  2  :  and  iu  other  pas- 
sages. 

'-I17.  Ill  tlie  spiritual  kin<i(lf)ni  of  the  Lord  llure  arc  various 
lorms  of  government,  dillering  in  dift'erent  societies,  the  variety 
being  according  to  tlie  ministries  in  which  the  societies  are  engag- 
ed :  their  ministries  arc  accordinj^^  to  the  ministries  of  all  things  iu 
man,  to  which  they  corresj)Oiul,  and  that  these  are  various  is  \v(;ll 
known  ;  for  the  heart  has  one  ministry,  the  lungs  another,  the 
liver  another,  the  pancreas  and  spleen  another,  and  every  organ  of 
sense  also  another  :  as  there  are  various  administrations  of  these 
members  in  the  body,  so  likewise  there  are  various  administrations 
of  societies  in  the  Grand  Man,  which  is  heaven,  for  there  arc  so- 
cieties which  correspond  to  those  members.  That  there  is  a  cor- 
respondence of  all  thinjrs  of  heaven  with  all  things  of  man,  may  be 
seen  in  its  proper  article  above,  n.  87  to  101.  But  all  the  forms  of 
government  agree  in  this,  that  they  regard  the  public  good  as  their 
end,  and  in  that  good  the  good  of  every  one  ;t  and  this  is  the  case, 
inasmuch  as  all  in  the  universal  heaven  are  under  the  auspices  of 
the  Lord,  who  loves  all,  and  from  divine  love  ordains  that  the  gene- 
ral good  should  be  that  from  which  each  receives  his  good  ;    every 

*  Tiiat  by  Zion,  in  the  Word,  is  meant  the  cliurch,  specifically  tlic  celestial 
ihurcb,  n.  23G2,  OO.w. 

t  That  every  man  and  society,  also  a  man's  country  and  tlio  church,  and  in  a 
universal  sense  tlie  kingdom  of  the  Lord,  is  a  neighbour,  and  that  to  do  good  to 
them  from  the  love  of  good,  according  to  the  quality  of  their  state,  is  to  love  the 
neighbour,  thus  that  their  good,  which  also  is  the  general  good,  and  to  be  con- 
sulted, is  the  neighbour,  n.  G818  to  G824,  8123.  That  civil  good  also,  consisting 
in  what  is  just,  is  a  neighbour,  n.  2915,  4730,  8120,  8123.  Hence  that  charity 
towards  the  neiglibour  extends  itself  to  all  and  singular  things  of  the  life  of  man, 
and  that  to  love  good  and  to  do  good  from  the  love  of  what  is  good  and  true, 
and  also  to  do  what  i.*  just  from  the  love  of  what  is  just,  in  every  function  and 
in  cvCiV  work,  is  to  love  the  neighbour,  n.  2417,  8121,  8124. 


120  CONCERNING  HEAVEN  AND  HELL. 

one  also  receives  good  in  proportion  as  he  loves  the  general  good  ; 
for  so  far  as  any  one  loves  the  community,  so  far  he  loves  all  and 
singular  [of  those  who  compose  it]  ;  and  whereas  that  love  is  of 
the  Lord,  therefore  he  is  so  far  loved  by  the  Lord,  and  partakes  of 
good. 

218.  From  these  considerations  it  may  be  manifest  wliat  is  the 
quahty  of  the  governors,  viz.  that  they  are  in  love  and  in  wisdom 
more  than  others,  thus  that  from  love  they  exercise  good-will  to- 
wards all,  and  from  wisdom  have  the  skill  to  give  etfect  to  that 
good-will  :  persons  of  such  a  character,  do  not  domineer  and  rule, 
but  minister  and  serve,  for  to  do  good  to  others  from  the  love  of 
good  is  to  serve,  and  to  provide  so  that  it  may  have  effect  is  to  min- 
ister :  neither  do  they  make  themselves  greater  than  others,  but 
lesser  ;  for  they  set  the  good  of  society  and  of  their  neighbour 
in  the  prior  place,  but  their  own  good  in  the  posterior  place,  what  is 
in  the  prior  place  being  greater,  and  what  is  in  the  posterior  lesser. 
Nevertheless  they  enjoy  honour  and  glory  ;  they  dwell  in  the  midst 
of  the  society,  in  situations  elevated  above  others,  and  likewise  in 
jnagnificent  palaces ;  they  accept  also  this  glory  and  that  honour, 
yet  not  for  the  sake  of  themselves,  but  for  the  sake  of  obedience  ; 
for  all  in  heaven  know  that  they  enjoy  that  honour  and  that  glory 
from  the  Lord,  and  that  on  this  account  they  ought  to  be  obeyed. 
These  are  the  things  which  are  meant  by  the  Lord's  words  to  His 
disciples  :  ^^Wltosoevcr  woidd  he  great  amongst  yon,  let  him  he  your 
minister ;  and  whosoever  wonld  hejirst  amongst  you,  let  him  he  your  ser- 
vant ;  as  the  Son  of  Man  came  not  to  be  ministered  unto,  but  to  min- 
ister,^'' Matt.  XX.  27,  28  :  "  He  that  is  the  greatest  amongst  you,  let 
him  be  as  the  least,  and  he  that  is  a  leader,  as  he  loho  ministers,^' 
Luke  xxii.  26. 

219.  A  similar  government  in  the  least  form  prevails  likewise  in 
every  house,  for  in  every  house  there  is  a  master  and  there  are  ser- 
vants, the  master  loving  the  servants,  and  the  servants  loving  the 
master,  in  consequence  of  which  they  serve  each  other  from  love, 
the  master  teaching  how  they  ought  to  live,  and  dictating  what  they 
ought  to  do,  whilst  the  servants  obey  and  perform  their  duties  :  to 
promote  use  is  the  delight  of  the  life  of  all ;  whence  it  is  evident 
that  the  kijigdom  of  the  Lord  is  a  kingdom  of  uses. 

220.  There  are  also  governments  in  the  hells,  for  unless  there 
were  governments  the  infernals  could  not  be  kept  under  any  re- 


cONCF.RN'TVr;  hf.avi:n  avd  iif.i.i..  121 

straint ;  hxxt  \\\c  povcnnncnts  there  are  ((pposito  to  the  unverninfiits 
mlieavcii,  being  all  gioumled  in  self-love,  vxcvy  one  heiii<r  (h-.'-irous  to 
rule  over  otiiers  and  to  ohiain  prc-eminenec  ;  hat  mil'  tho-e  w  ho  do 
not  favor  them,  and  at  the  same  lime  niakini;  them  the  ohjeets  of 
their  \engeaiice  and  eiiielty,  for  sueh  is  the  quality  of  self-love  : 
wherefore  the  more  malignant  arc  set  over  them  as  governors,  and 
these  they  obey  front  fear.*  Dut  more  \vill  be  said  on  this  siibjeet. 
when  we  come  to  treat  of  the  hells. 


CoNeF.RMNti  DiviNF.   ^^'ousHIP  IN   IIi;\vi:n. 

^•21.  Divine  worship  in  the  heavens,  as  to  externals,  is  not  nnlikn 
divine  worship  in  the  earth,  bnt  it  diflers  as  to  internals.  In  tin- 
heavens  there  are  doctrines,  there  are  preaehings,  and  there  are 
temples :  the  doctrines  agree  as  to  essentials,  but  are  of  more  inte- 
rior wisdom  in  the  superior  heavens  than  in  the  inferior  heavens  : 
the  preachings  are  according  to  doctrines  ;  and  as  they  have  houses 
and  palaces  [n.  1S3  to  190],  so  likewise  they  have  teiiq)l(s,  in  which 
preaching  is  performed.  The  reason  why  such  things  have  place 
likewise  in  the  heavens,  is,  because  the  angels  are  continually  jier- 
fecting  in  wisdom  and  love,  for  they  have  understanding  and  will 
alike  with  men ;  and  understanding  is  such  that  it  may  be  contin- 
ually perfecting,  in  like  manner  will,  understanding  by  the  truths 
which  are  of  intelligence,  and  will  by  the  goods  which  are  of  love. t 

222.  But  real  divine  worship  in  the  heavens  does  not  consist  in 
frequenting  tem])les  and  in  hearing  preaching,  but  in  a  life  of  love, 
of  charity,  and  of  faith,  according  to  doctrines  ;  preachings  in  tem- 

*  That  there  are  two  kinds  of  rule,  one  grounded  in  the  love  of  thcneigiibonr. 
the  other  in  tiie  love  of  self,  n.  10814.  That  all  things  good  and  happv  result 
from  tlie  rule  wiiith  is  grounded  in  neighbourly  lovo,  n.  lOIOO.  10014.  Tliat  iu 
heaven  no  one  ran  rule  from  the  love  of  self,  hut  that  all  are  willing  to  minislcr, 
and  that  this  is  to  rule  from  neighbourly  love,  and  that  hence  they  possess  so 
great  power,  n.  5732.  That  all  evils  result  from  rtdc  grounded  in  the  love  of 
self,  n.  10038  That  when  the  loves  of  self  and  of  the  world  began  to  prevail, 
men  were  compelled  for  security  to  subject  themselves  to  governments,  n.  73G4, 
10160,  10814. 

t  That  the  understanding  is  recipient  of  truth,  and  the  will  of  good,  n.  3623, 
0125,  7503,  9300,  9930.  That  as  all  tilings  have  relation  to  truth  and  good,  so 
the  all  of  man's  life  hath  relation  to  understanding  and  will.  n.  803,  10122.  That 
the  angels  are  perf»?ctcd  to  eternity,  n.  4803,  GM8. 


122  CONCERNING    HEAVEN    AND    MKLI.. 

pies  serve  only  as  means  of  instruction  in  things  of  life.  1  have 
discoursed  with  the  angels  on  this  subject,  and  have  told  thcni,  that 
in  the  world  it  is  believed  that  divine  worship  consists  merely  in 
frequenting  temples,  in  hearing  preaching,  in  attending  the  sacra- 
ment of  the  holy  supper  three  or  four  times  every  year,  and  in 
other  forms  of  worship  according  to  the  ordinances  of  the  church, 
and  likewise  in  setting  apart  particular  limes  for  prayer,  and  in 
behaving  devoutly  on  such  occasions  ;  to  which  the  angels  replied, 
that  these  are  external  things  which  ought  to  be  done,  but  that  they 
are  of  no  avail  unless  there  be  an  internal  from  which  they  proceed, 
and  that  this  internal  is  a  life  according  to  the  pi-ecepts  which  doc- 
trine teaches. 

223.  That  I  might  know  the  nature  and  manner  of  their  assem- 
blies in  temples,  it  has  been  granted  me  occasionally  to  enter-in 
and  hear  preaching :  the  preacher  stands  in  a  pulpit  eastward  ;  be- 
fore his  face  sit  those  who  are  in  the  light  of  wisdom  above  others^ 
on  their  right  side  and  left  those  who  are  in  a  lesser  light ;  they  are 
seated  in  the  form  of  a  circle,  so  that  all  are  in  the  view  of  the 
preacher,  no  one  being  at  the  sides  in  either  direction,  so  as  to  be 
out  of  his  view  :  at  the  gate,  which  is  to  the  east  of  the  temple,  and 
to  the  left  of  the  pulpit,  stand  those  who  are  in  a  stale  of  initiation  : 
it  is  not  allowed  any  one  to  stand  behind  the  pulpit,  for  in  such 
case  the  preacher  is  confused  ;  the  case  is  the  same  if  any  one  in 
the  congregation  dissents  from  what  is  said,  wherefore  he  ought  to 
tjirn  away  his  face.  The  preachings  are  fraught  with  such  wisdom, 
that  nothing  of  the  sort  in  the  world  can  be  compared  with  them, 
for  in  the  heavens  they  are  in  interior  light.  Temples  ajjpear  as 
of  stone  in  the  spiritual  kingdom,  and  as  of  wood  in  the  celestial 
kingdom,  by  reason  that  stone  corresponds  to  truth,  in  which  they 
are  who  are  in  the  spiritual  kingdom,  and  wood  corresponds  to 
good,  in  which  they  are  who  are  in  the  celestial  kingdom  :*  the 
consecrated  buildings  in  this  latter  kingdom  arc  not  called  temples, 
but  houses  of  God.  In  the  celestial  kingdom  the  consecrated  build- 
ings are  without  magnificence,  but  in  the  spiritual  kingdom  they 
have  magnificence,  in  a  greater  or  lesser  degree. 

*  Tliat  stone  sij,niifics  truth,  n.  114,  G43,  1208,  37-20.  G42C,  8G09,  1037(5.  That 
wood  signifies  good,  n.  043,  3720,  8354.  Tlsat  on  lliis  account  tlic  most  ancient 
people,  vvlio  were  principled  in  celestial  j;ood,  hud  consecrated  buildings  of 
wood,  n.  3720. 


COVrFRNINfl    HEAVKN    AND    HELL.  1'^:^ 

224.  I  have  also  discoursed  with  a  oirlain  pn,'aoh«'r  conccrninj^ 
the  holy  prim  iplc  in  which  ihcy  are  wlip  licar  prcachinirs  in  tem- 
ples, and  he  said,  that  every  one  has  a  pious,  devout,  and  lioly  prin- 
ciple according  to  his  interiors  which  are  ol"  iuve  and  I'aith,  since 
in  love  and  faith  is  the  essential  holy  principle,  because  the  Divine 
of  the  Lord  is  therein,  and  that  he  had  no  conceptif)ii  of  external 
holiness  separate  from  love  and  faith  :  and  when  he  thoui^iil  of  ex- 
ternal hoUncss  so  separated,  he  said  that  possibly  it  might  be  some- 
thing which  makes  a  pretence  of  holiness  in  outward  ap|)earancc, 
or  something  ac(|uired  by  art,  or  something  hypocritical  ;  anil  llial 
some  spurious  fire,  kindled  by  the  love  of  self  and  of  the  world, 
might  give  birth  and  form  to  such  holiness. 

22o.  All  the  preachers  are  from  the  Lord's  spiritual  kingdom, 
•and  none  from  the  celestial  kingdom:  the  reason  why  they  arc 
from  the  spiritual  kingdom  is,  because  in  that  kingdom  the  inhabi- 
tants are  in  truths  grounded  in  good,  and  all  preaching  is  from 
truths;  the  reason  why  there  are  none  from  the  celestial  kingdom 
is,  because  the  inhabitants  of  that  kingdom  are  in  the  good  of  love, 
and  from  that  good  they  see  and  perceive  truths,  but  they  do  not 
discourse  about  them.  Although  the  angels,  who  are  in  the  celes- 
tial kingdom,  perceive  and  see  truths,  still  there  are  preachings 
there,  inasmuch  as  by  preaching  they  are  enlightened  in  the  truths 
Vith  which  they  were  acquainted,  and  are  perfected  by  several 
others  with  which  they  were  not  before  acquainted ;  as  soon  as  they 
liear  then),  they  acknowledge  them,  and  so  perceive  them,  and  the 
truths  which  they  perceive,  they  also  love,  and  by  living  according  to 
them,  they  incor|)orate  them  into  their  life,  saying,  that  to  live  ac- 
cording to  truths  is  to  love  the  Lord.* 

22G.  All  preachers  are  api)ointed  by  the  liOrd,  and  hence  they 
have  the  gift  of  preaching,  nor  is  it  allowed  any  one  exce|»t  them  to 
teach  in  the  temples.  They  are  called  preachers  but  not  priests, 
and  the  reason  why  they  are  not  called  priests  is,  because  the 
priesthood  of  heaven  is  the  celestial  kingdom  :  for  priesthood  signi- 
fies the  good  of  love  to  the  Lord,  in  which  all  in  that  kingdom  are  : 
but  the  royalty  of  heaven  is  the  spiritual  kingdom,  for  royalty  sig- 
nifies truth  derived  from  good,  in  which  all  in  that  kingdom  are, 
[see  above,  n.  24]. t 

'  That  to  love  the  Lord  and  our  npij.'hbour  is  to  live  according  to  the  Lord's 
precepts,  II.  1014.3,  101.53,  10310,  1057ri,  10(;4.'.,  10648. 

t  Tliat  priests  represent  the  Lord  ub  to  divine  good,  kings  as  to  divine  truth, 


124  CONCERNING    HEAVEN    AND    HELL. 

22T.  The  doctrines  accortUng  to  wliicli  prcacljing'  is  performed, 
have  all  of  thcni  respect  to  life  as  an  end,  and  none  to  faith  Avithout 
life  :  the  doctrine  of  the  inmost  heaven  is  fuller  of  wisdom  than  the 
doctrine  of  the  middle  heaven,  and  this  latter  is  fuller  of  intelli- 
gence than  the  doctrine  of  the  ultimate  heaven ;  for  doctrines  are 
so  adapted  as  to  be  adequate  to  the  perception  of  the  angels  in  each 
heaven.  The  essential  of  all  doctrines  is,  to  acknowledge  the  Di- 
vine Human  of  the  Lord. 


Concerning  the  Power  of   the  Anoels  of  Heaven. 

22S.  That  the  angels  have  power,  eannot  be  apprehended  by 
those  who  know  nothing  of  the  spiritual  world,  and  of  its  influx 
into  the  natural  world  ;  for  they  think  that  the  angels  cannot  have 
power,  because  they  are  spiritual,  and  of  so  pure  and  unsubstantial 
a  nature  that  they  cannot  even  be  seen  by  the  eye.  But  they  who 
look  more  interiorly  into  the  causes  of  things,  are  of  a  different 
sentiment,  for  they  know  that  all  the  power  which  appertains  to 
man  is  from  his  understanding  and  will,  since  without  those  facul- 
ties he  cannot  move  a  particle  of  his  body,  understanding  and  will 
being  his  spiritual  man  :  this  spiritual  man  acts  upon  the  body  and 
its  members  at  his  pleasure,  for  what  he  thinks,  that  the  mouth  and 
tongue  speak,  and  what  he  wills,  this  the  body  acts  ;  at  his  dispo- 
sal also  are  all  the  bodily  powers  :  and  the  will  and  understanding 
of  man  are  ruled  of  the  Lord  by  angels  and  spirits,  and  this  being 
the  case  with  will  and  understanding,  it  is  also  the  case  with  all 
things  of  the  body,  since  these  latter  are  derived  from  the  former ; 
and,  if  you  are  willing  to  believe  it,  man  cannot  even  stir  a  step 
without  the  influx  of  heaven.  That  this  is  the  case,  has  been  pro- 
ved to  me  by  much  experience,  it  having  been  granted  to  the  angels 
to  move  my  steps,  my  actions,  my  tongue,  and  speech,  at  their  will, 
and  this  by  influx  into  my  will  and  thought,  confirming  me  by  ex- 
perience in  the  conviction  that  of  myself  I  could  do  nothing.     They 

n.  2015,  6148.  That  hence  a  priest,  in  tlie  Word,  sij^nifies  those  who  are  prin- 
cipled in  the  good  of  love  to  tiie  Lord,  thus  the  priestiiood  signifies  that  good, 
n.  9806,  9809.  That  a  king,  in  the  Word,  signifies  those  who  arc  in  divine 
truth,  thus  what  is  kingly  [royahy]  signifies  tnitli  derived  from  good,  n.  1672. 
2015,  2069,  4575,  4581,  496G,  501.J. 


CONCERNING  HEAVEN  AND  HELL.  125 

.said  afterwards,  that  every  man  is  so  ruled,  and  that  ho  may  know 
lliis  from  the  doctrine  of  the  church  and  from  tlie  Word,  inasmuch 
as  he  prays  to  (iod  to  send  His  anfjcis  to  lead  him,  direct  his  steps, 
teacli  him,  and  inspire  him  as  to  what  he  shall  think  and  wiiat  he 
shall  speak,  not  to  mention  other  cases;  still,  when  he  thinks  hy 
liimsclf,  separate  from  doctrine,  he  says  and  believes  otherwise. 
These  observations  are  made  to  the  intent  that  it  may  be  known 
what  power  the  angels  exercise  with  man. 

229.  But  the  power  of  the  angels  in  the  spiritual  world  is  so 
great,  that  if  I  should  adduce  all  the  things  in  evidence  concerning 
It  which  have  been  seen  by  me,  they  would  exceed  belief:  if  any 
thing  in  that  world  makes  resistance,  which  is  necessary  to  be  re- 
moved because  it  is  contrary  to  divine  order,  they  cast  it  down  and 
overturn  it  by  a  mere  exertion  of  the  will  and  a  look  ;  thus  I  have 
seen  mountains,  which  were  taken  possession  of  by  the  wicked,  cast 
down  and  overthrown,  sometimes  shaken  at  all  points,  as  is  the 
case  in  earthcpiakes ;  rocks  also  opened  in  the  midst  even  to  the 
deep,  and  the  wicked  who  were  upon  them  swallowed  up :  I  have 
seen  also  some  hundred  thousands  of  evil  spirits  dispersed  and  cast 
into  bell  by  them  :  multitude  is  of  no  avail  against  them,  nor  arts, 
cunning,  and  confederacies,  for  they  see  all  things,  and  in  a  mo- 
ment dash  them  in  pieces  :  but  more  may  be  seen  on  this  subject 
in  the  relation  concerning  the  Destruction  of  Babylon.  Such  is  the 
power  which  they  exercise  in  the  sjiiritual  world ;  and  that  they 
have  also  similar  power  in  the  natural  world,  when  it  is  granted 
them  to  exercise  it,  is  manifest  from  the  Word,  as  where  it  is  writ- 
ten that  they  brought  destruction  on  whole  armies  ;  that  they  indu- 
ced a  pestilence  of  which  seventy  thousand  men  died,  on  Avhich  oc- 
casion it  is  thus  written:  '•  The  angel  stretched  out  his  hand  against 
Jerusalem  to  destroy  it,  but  Jehovah  repented  of  the  evil  and  said  to 
the  angel  who  destroyed  flic  people,  it  is  enough,  withhold  7iow  thy 
hand:  and  David  saw  the  augel  toho  smote  the  people,^''  2  Samuel, 
xxiv.  1."),  IG,  17  :  not  to  mention  other  passages.  Inasmucli  as  the 
angels  have  such  power,  therefore  they  are  called  powers ;  as  in 
David :  '•  Bless  Jehovah  ye  angels  most  powerful  in  stre7igth,^^ 
Fsalm  ciii.  20. 

230.  It  is  jiowever  to  be  noted,  that  the  angels  have  no  power 
at  all  from  themselves,  but  that  all  the  power  they  have  is  from  the 
Tiord  :  and  that  they  are  so  far  powers,  as  they  acknowledge  this  : 

17 


|2tf  CONCERNINS    HEAVEN    AND    HELL. 

whosoever  of  them  believes  that  he  has  power  from  himself,  becomfes 
instantly  so  weak,   that  he   cannot  even  resist  a  single  evil  spirit ; 
and  tins  is  the  reason   why  the  angels  attribute  no  merit  at  all  to 
themselves,  and  hold  in  aversion  all  praise  and  glory  for  any  thing 
which  they  do,  ascribing  it  all  to  the  Lord- 
SSI.  It  is  the  divine  truth  proceeding  from  the  Lord   which  has 
all  power  in   the   heavens,  for  the  Lord  in   heaven  is  divine  truth 
united  to  divine  good,  [see  «.  1*20  to  140],  and  so- far  as  the  angels 
are  receptions  of  it  so  far  they  are  powers.*     Every  one  also  is  his 
own  truth  and  his  own  good,  because  every  one  is  of  a  quality  ac- 
cording to  his  understanding  and  will,   and   understanding  is  of 
truth,  because  the  all  of  it  is  from  truths,  and  will  is  of  good,  be- 
cause the  all  of  it  is  from  goods ;  for  whatsoever  any  one  under- 
stands, this  he  calls  truth,  and  whatsoever  he  wills,  this  he  calls 
good  ;  hence  it  is  that  every  one  is  his  own  truth  and  his  own 
good  :t  in   proportion  therefore  as  an  angel   is  truth  from  the  Di- 
vine, and  good  from  the  same  source,  in  the  same  proportion  he  is 
a  power,  because  in  the  same   proportion    the  Lord  is  with  him : 
and  since  no  one  is  in  good  and  truth  exactly  similar  or  the  same 
with  that  of  another,  (for  in  heaven  as  in  the  world  there  is  perpetu- 
al variety,  n.  20,)  therefore  one  angel  is  not  in  similar  power  with 
another.     They  are  in  the  greatest  power,  who  constitute  the  arms 
in  the  grand  man  or  heaven,  by  reason  that  they  who  are  in  that 
province  are  in  truths  more  than  others,  and  into  their  truths  there 
is  an  influx  of  good  from  the  universal  heaven  ;  the  power  also  of 
the  whole  man  transfers  itself  into  the  arms,  and  by  the  arms  the 
whole  body  exercises  its  forces  :  hence  it  is  that  by  arms  and  hands, 
in  the  Word,  is  signified  power.|     In  heaven  occasionally  there  ap- 

*  That  the  angels  are  called  powers,  and  that  they  are  powers,  by  virtue  of 
the  reception  of  divine  truth  from  the  Lord,  n.  0639.  That  angels  arc  recipients 
of  divine  truth  from  the  Lord,  and  that  on  this  account  they  are  called  gods  in 
the  Word  throughout,  n.  4295,  4402,  8301,  9393. 

t  That  a  man  and  an  angel  is  his  own  good  and  his  own  truth,  thus  his  own 
love  and  his  own  faith,  n.  10298,  10367.  That  he  is  his  own  understanding  and 
his  own  will,  since  the  all  of  life  is  thence  derived,  the  life  of  good  being  of  the 
will,  and  the  life  of  truth  being  of  the  understanding,  u.  10076,  10177,  102G4, 
10284. 

t  Concerning  the  correspondence  of  the  hands,  the  arms  and  shoulders,  vvitli 
the  grand  man  or  heaven,  n.  4931  to  4937.  That  by  arms  and  hands,  in  the 
Word,  is  signified  power,  n.  878,  3091,  4031,  4932,  6947,  10017. 


CONCERXlNffi    HEAVEN    AND    HELI..  H'l 

pears  a  naked  arm  thence  proceeding,  which  is  of  so  great  power, 
as  to  be  able  to  break  in  pieces  every  thing  it  meets  witli,  even  if  it 
was  a  rock  upon  eartli :  on  a  time  also  it  was  directed  towards  me, 
and  1  perceived  that  it  was  able  to  crush  my  bones  to  powder. 

232.  That  tlic  (iniiic  truth  whi(  h  proceeds  from  llic  Lord  has  all 
power,  and  that  the  angels  have  [lowerin  |)roportion  as  they  are  re- 
ceptions of  divine  truth  from  tlie  Lord,  may  be  seen  above,  n.  137.: 
but  the  angels  are  receptions  of  divine  truth  only  so  far  as  thej 
arc  rece])tions  of  divine  good,  for  truths  have  all  power  from  irood, 
and  none  without  good  ;  and  likewise  good  has  all  power  by  trutlii 
and  none  without  truths ;  power  exists  from  the  conjunction  of 
both  :  the  case  is  the  same  with  faith  and  love,  for  whether  we  speak 
of  truth  or  faith  it  is  the  same  thing,  since  the  all  of  faith  is  truth  ; 
also  whether  we  speak  of  good  or  of  love  it  is  the  same  thing,  sinc« 
the  all  of  love  is  good.*  How  great  power  the  angels  have  by 
truths  derived  from  good,  was  made  evident  also  from  this  circum- 
stance, that  an  evil  spirit,  when  only  looked  at  by  the  angels,  falls 
into  a  swoon,  and  does  not  appear  as  a  man,  and  this  until  the  an- 
gel turns  away  his  eyes  :  the  reason  why  such  an  effect  is  produced 
by  the  look  of  the  atigels,  is,  because  their  sight  is  from  the  light 
of  heaven,  and  the  light  of  heaven  is  divine  truth,  sec  above,  u.  126 
to  132 :  eyes  also  correspond  to  truths  derived  from  good.f 

233.  Inasmuch  as  truths  derived  from  good  have  all  power,  there- 
fore no  power  at  all  appertains  to  falses  derived  from  evil.|  AJl  in 
hell  are  in  falses  derived  from  evil,  wherefore  they  have  no  power 
against  truth  and  good.  But  what  is  the  nature  of  their  power 
amongst  themselves,  and  what  the  power  of  evil  spirits  is  before 
they  are  cast  into  hell,  will  be  shown  in  the  following  pages. 

*  That  all  power  in  the  heavens  is  of  truth  derived  from  good,  thus  of  faith 
grounded  in  love,  n.  30!)1,  35G3,  G413,  8304,  9643,  10019, 10162.  That  all  pow- 
«r  is  from  the  Lord,  because  from  Him  is  all  truth  which  is  of  faith,  and  good 
which  is  of  love,  n.  'J327,  9410.  That  this  power  is  meant  by  the  keys  given  to 
Peter,  n.  G344.  That  it  is  the  divine  truth  proceeding  from  the  Lord  which  hath 
all  power,  n.  G948,  8200.  That  this  power  of  the  Lord  is  what  is  understood  by 
sitting  at  the  right  hand  of  Jehovah,  n.  3387,  4092,  4933,  7518,  7G73,828J,  9133 
That  the  right  hand  denotes  power,  n.  1(X)19. 

1  That  the  eyes  correspond  to  truths  derived  from  good,  n.  4403  to  4421,  4523 
to  4534,  G923. 

t  That  falses  derived  from  evil  have  no  power,  bgcauso  truth  derived  from 
§ood  hath  all  power,  n.  6784,  10481 


128  concerning  heaven  and  hell. 

Concerning  tue  Speech  of  the  Angels. 

234.  The  angels  discourse  one  amongst  ajiother  altogether  as 
men  in  the  world,  and  likewise  on  various  subjects,  as  on  domestic 
affairs,  on  the  affairs  of  civil  society,  on  the  affairs  of  moral  life,  and 
on  the  affairs  of  spiritual  life  ;  nor  is  there  any  difference  bctv/ixt 
them  and  men  in  this  case,  except  that  they  discourse  one  amongst 
another  more  intelligently  than  men,  because  from  more  interior 
thought.  It  has  been  granted  me  often  to  be  in  their  comj)any,  and 
to  converse  with  them  as  a  friend  with  a  friend,  and  sometimes  as 
an  unknown  person  with  an  unknown  person,  and  on  such  occa- 
sions, inasmuch  as  I  was  in  a  similar  state  with  them,  I  knew  no 
otherwise  than  that  I  was  conversing  with  men  on  earth. 

235.  Angelic  speech,  like  human  speech,  is  distinguished  into 
expressions,  and  is  also  alike  sonorous  in  its  utterance,  and  sono- 
rous in  the  ear  of  the  person  spoken  to  ;  for  angels,  like  men,  have 
a  mouth,  a  tongue  and  ears  ;  and  they  have  likewise  an  atmos- 
phere, in  which  the  sound  of  their  speech  is  articulated,  but  it  is  a 
spiritual  atmosphere,  which  is  accommodated  to  the  angels  who 
are  spiritual ;  the  angels  also  respire  in  their  atmosphere,  and  utter 
words  by  means  of  respiration,  as  men  do  in  their  atmosphere.* 

236.  All  in  the  universal  heaven  have  one  language,  and  all  un- 
derstand each  other,  from  whatsoever  society  they  are,  whether 
near  or  distant.  Language  is  not  learned  there,  but  is  implanted 
in  every  one,  for  it  flows  from  their  very  affection  and  thought : 
the  sound  of  speech  corresponds  to  their  affections  and  the  artic- 
ulations of  sound,  which  are  expressions,  correspond  to  the  ideas  of 
thought  which  are  derived  from  affection  ;  and  since  language  cor- 
responds to  those,  it  likewise  is  spiritual,  for  it  is  affection  sounding 
and  thought  speaking.  Every  attentive  observer  may  know,  that 
all  thought  is  from  affection  which  is  of  love,  and  that  the  ideas  of 
thought  are  various  forms  into  which  the  general  affection  is  dis- 
tributed, for  no  thought  and  idea  at  all  is  given  without  affection, 
their  soul  and  life  being  from  that  source  :  it  is  owing  to  this  cir- 

*  That  in  the  heavens  there  is  respiration,  but  of  an  inferior  kind,  n.  3884, 
3885:  from  experience,  n.  3884,  3855,  3891,  3893.  That  respirations  are  dis- 
similar there,  and  various,  according  to  their  states,  n.  1119,  3886,  3887,  3889, 
3892,  3893.  That  the  wicked  cannot  respire  at  all  in  heaven,  and  lliat  if  they 
come  thither,  they  arc  suftocated,  n.  3893. 


C(»NCEUNI\U    lirAVKN    AND    IIT-LL.  12'J 

cunislancc,  that  angels  know  the  (juahty  i»f  ariotlier,  mcioly  iVom 
his  speech,  from  the  sound  \vli;it  is  the  quuhty  of  his  afl'ection,  and 
from  the  articuUitions  of  sound,  or  the  expressions,  what  is  lUv. 
({uality  of  his  mind  :  the  wiser  ang«ds  know  from  one  scries  of  n 
discourse,  what  is  the  (piality  of  the  ruhng  aflcction,  for  tluy  attend 
principally  to  that  alVection.  That  aflections  arc  various  with  every 
one,  is  a  known  thing,  one  atlection  prevailing  in  a  state  of  ghid- 
uess,  another  in  a  state  of  grief,  another  in  a  state  of  mildness  and 
mercy,  another  in  a  stiite  of  sincerity  and  truth,  another  in  a  state 
of  love  and  charity,  another  in  a  state  of  zeal,  or  in  anger,  another 
in  a  state  of  simulation  and  deceit,  another  in  the  quest  of  honour 
and  of  glory,  and  so  forth;  but  the  ruling  aflectiou  or  love  ia  iu 
them  idl ;  wherefore  the  wiser  angels,  inasmuch  as  they  perceive 
this,  discover  from  the  speech  all  the  state  of  another  :  that  this  is 
the  case,  lias  been  given  me  to  know  from  mucli  experience.  I 
have  heard  angels  discovering  the  life  of  another  merely  from  hear- 
ing him,  and  have  been  also  told  by  them  that  they  know  all  things 
of  another's  life  from  some  ideas  of  his  thought,  because  they  thence 
know  his  ruling  love  in  which  are  all  things  in  their  order,  and  that 
the  man's  book  of  life  is  nothing  else. 

••i3T.  Angelic  language  has  nothing  in  common  with  human  lan- 
guages, except  in  regard  to  some  expressions,  which  derive  their 
tone  from  a  certain  aftection,  yet  not  with  the  expressions,  them- 
selves, but  with  their  tone,  on  which  subject  something  will  be  said 
in  what  follows.  That  angelic  language  has  not  any  thing  in  com- 
mon with  human  languages,  is  evident  from  this  consideration,  that 
it  is  impossilile  for  the  angels  to  utter  one  expression  of  human 
language,  and  that  when  they  have  attempted  it,  they  were  not 
able  ;  for  they  cannot  utter  any  thing  but  what  is  in  complete 
agreement  with  aflcction,  since  what  is  not  in  agreement  is  repug- 
nant to  their  very  life,  inasmuch  as  life  is  of  aflection,  and  their 
"jpeech  is  derived  from  it.  I  have  been  told  that  the  first  language 
of  men  on  our  earth  was  in  agreement  with  it,  because  they  had  it 
from  heaven,  and  that  the  Ilclircw  language  agrees  with  it  in  some 
things. 

238.  Inasmuch  as  the  speech  of  anircls  corresponds  to  their  af- 
fection which  is  of  love,  and  the  love  of  heaven  is  love  to  the  Lord 
and, love  towards  the  neighbour,  [see  above,  n.  13  to  19],  it  is  evi- 
dent how  elegant  and  delightful  their  discourse  is,  since  it  affect? 


130  COXCERNING    HEAVEN"    AND    HELL. 

not  only  the  ears,  but  also  the  interiors  of  the  minds  of  those  wh<y 
hear.  There  was  a  certain  hard-hearted  spirit,  with  whom  an  an* 
gel  discoursed,  and  who,  from  his  discourse,  was  at  length  so  aftect- 
cd,  that  he  shed  tears,  saying,  that  he  could  not  resist  it,  because 
it  v/as  love  speaking,  and  that  he  never  wept  before. 

239.  The  discourse  of  the  angels  is  likewise  full  of  wisdom,  in- 
asmuch as  it  proceeds  from  their  interior  thought,  and  tlieir  interior 
thought  is  wisdom,  as  their  interior  affection  is  love  ;  love  and 
wisdom  thus  conjoin  themselves  in  their  discourse,  and  hence  it  is 
so  full  of  wisdom,  that  they  can  express  by  one  word  what  man 
cannot  express  by  a  thousand  words,  and  likewise  the  ideas  of  their 
thought  comprehend  such  things  as  man  cannot  conceive,  still  less 
utter :  hence  it  is  that  the  things  which  have  been  heard  and  seen 
in  heaven  are  said  to  be  ineffable,  and  such  as  ear  hath  not  heard 
nor  eye  seen.  That  this  is  the  case,  it  has  also  been  granted  me 
to  know  by  experience  ;  I  have  occasionally  been  let  into  the  state 
in  which  the  angels  are,  and  in  that  state  1  have  discoursed  with 
them,  and  on  such  occasions  have  understood  all  things  which  they 

(  said,  but  when  I  was  let  back  into  my  former  state,  and  thus  into 
the  natural  thought  proper  to  man,  and  was  desirous  to  recollect 
what  I  had  heard,  I  was  not  able,  for  there  were  a  thousand  things 
which  were  not  adequate  to  the  ideas  of  natural  thought,  thus  were 
not  expressible,  except  only  by  variegations  of  heavenly  light,  and 
thus  in  no  degree  by  human  expressions.  The  ideas  of  the  thought 
of  angels,  from  which  their  expressions  are  derived,  are  likewise 
modifications  of  the  hght  of  heaven,  and  the  affections,  from  which 
(he  tone  of  the  expressions  is  derived,  are  variegations  of  the  heat 
of  heaven,  inasmuch  as  the  light  of  heaven  is  divine  truth  or  wis- 
dom, and  the  heat  of  heaven  is  divine  good  or  love,  [see  above,  n. 
126  to  140],  and  the  angels  derive  affection  from  the  divine  love, 
and  thought  from  the  divine  wisdom.* 

240.  Inasmuch  as  the  speech  of  the  angels  proceeds  immediately 
from  their  affection,  for  as  was  said  above,  n.  23G,  the  ideas  of 
thought  are  various  forms  into  which  the  general  affection  is  dis- 
tributed, therefore  the  angels  are  able  to  express  in  a  minute  what 
man  cannot  express  in  half  an  hour,  and  are  able  hkewise,  by  some 
expressions,  to  present  what  would  require  several  pages  to  convey 

'  That  tlic  ideas  of  the  angels,  from  which  they  speak,  are  olTected  by'woii- 
derful  variegations  of  the  lipilit  of  heaven,  n.  1C46,  3343,  3G93. 


CONCKRNIN(J    UKAVEN    AND    HELL.  l.'il 

ni  wriliiiir:  tliis  also  has  Ijctii  rvidciK't'd  to  mo  by  much  cxpcri- 
encc*  The  ideas  (d'tlu"  th<iu:ihl  ofaiij^t'ls,  diiil  tlic  rxpn'ssions  ot' 
their  speech,  lluis  make  one,  hke  the  eiVicient  cause  and  its  efi'ect, 
for  in  tlie  expressions  is  presented  in  eflect  wliat  in  the  ideas  of 
thou^jht  is  as  a  cause ;  hence  it  is  tliat  every  ex[)ression  coinj)rc- 
hends  in  it  so  many  thini^s.  Singular  thini^s  of  the  thouirht,  and 
hence  sinijular  tilings  of  the  speech  of  the  ani^els,  appear  also, 
wlien  tliey  are  presenttMl  to  view,  hke  a  thin  wave,  or  eireuniflnent 
atmosphere,  in  which  are  thini>;s  innumerabhi  in  their  order,  vvliich 
are  derived  from  their  wisdom,  and  which  enter  another's  thought 
and  aftect  him.  Tlie  ideas  of  tlie  thoujjjht  of  every  one,  as  well 
an2:el  as  man,  are  presented  visible  in  the  light  of  heaven,  when  it 
pleases  the  Lord.f 

241.  The  angels  who  are  of  the  Lord's  celestial  kingdom,  dis- 
course in  like  manner  as  tlie  angels  who  are  of  the  Lord's  spiritual 
kingilom,  but  the  celestial  angels  discourse  from  more  interior 
thought  than  the  spiritual  angels ;  and  whereas  the  celestial  angels 
are  in  the  good  of  love  to  the  Lord,  they  speak  from  wisdom,  and 
the  spiritual  angels,  inasmuch  as  they  are  in  the  good  of  charity 
towards  their  neighbour,  which  in  its  essence  is  truth,  [n.  21o], 
«peak  from  intelligence,  for  wisdom  is  from  good  and  intelligence 
is  from  truth.  Hence  the  speech  of  the  celestial  angels  is  like  a 
gentle  stream,  soft  and  as  it  were  continuous,  but  the  speech  of  the 
spiritual  anirels  is  a  little  vibratory  and  discrete  :  the  speech  of  the 
celestial  angels  has  in  its  tone  nuich  of  the  vowels  u  and  o,  whereas 
the  speech  of  the  spiritual  angels  has  in  its  tone  much  of  the  vow- 
els €  and  i ;  for  vowels  are  to  express  sound  [or  tone],  and  in  sound 
or  tone  there  is  affection,  for,  as  was  said  above,  n.  236,  the  sound 

*  That  the  angels  can  express  by  tlioir  speecli  in  a  niompnt  more  than  man 
oan  express  by  his  in  half  an  hour,  and  tliat  they  can  also  express  euch  thinjrs 
as  do  not  fall  into  the  expressions  of  human  speech,  n.  IGll,  1642,  llj43,  1G45, 
4609,  7089. 

f  That  there  are  innuniGrable  tliinjrs  contained  in  one  idea  of  thought,  n. 
1008,  1869,  4940,  6613,  6614,  6015, 0617,  6618.  That  the  ideas  of  the  thought 
of  man  are  opened  in  the  other  life,  and  presented  visible  by  a  living  imago  as 
to  their  quality,  n.  1869,  3310,  5.'>10.  What  is  the  quality  of  their  appearance, 
n.  6201,  8885.  That  the  ideas  of  the  angels  of  tlie  inmost  heaven  appear  like 
flaming  light,  n.  GGl.j.  That  the  ideas  of  ilio  angels  of  the  ultimate  heaven  ap- 
pear like  thin  bright  clouds,  n.  6614.  The  idea  of  an  angel  seen,  from  which 
issued  radiation  to  the  Lord,  n.  6020.  That  the  ideas  of  thought  extend  them- 
selves at  large  into  angelic  societies  round  about,  n.  C598  to  6018 


13^  CONCERNING    HEAVEN    AND    Iir.I.r,. 

[or  tone]  of  the  speech  of  the  angels  corresponds  to  aftection,  anJ 
the  articulations  of  sound,  which  are  expressions,  corresponds  to 
the  ideas  of  thought  derived  from  aftection.  Inasmuch  as  vowels 
do  not  belong  to  language,  but  to  the  elevations  of  its  expressions 
by  sound  to  various  affections  according  to  the  state  of  every  one, 
therefore  in  the  Hebrew  language  the  vowels  are  not  expressed, 
and  arc  likewise  variously  pronounced  ;  hence  the  angels  know  the 
quality  of  man  as  to  his  aftection  and  love.  The  speech  of  tho 
celestial  angels  is  also  without  hard  consonants,  and  seldom  slides 
from  consonant  to  consonant  witiiout  the  interposition  of  a  word 
Avhich  begins  with  a  vowel ;  hence  it  is  that,  in  the  Word,  the  little 
expression  and  so  often  occurs,  as  may  be  manifest  to  those  who 
read  the  Word  in  the  Hebrew  language,  in  which  that  little  expres- 
sion is  soft,  and  both  begins  and  ends  with  the  sound  of  a  vowel : 
from  the  expressions  in  the  Word  also  in  that  language,  it  may  in 
some  measure  be  known  whether  they  belong  to  the  celestial  class 
or  to  the  spiritual  class,  thus  whether  they  involve  good  or  truth, 
those  which  involve  good  partaking  much  of  the  u  and  o,  and  like- 
wise something  of  the  a,  but  those  which  involve  truth  partaking  of 
the  c  and  i.  Inasmuch  as  aftections  principally  express  themselves 
by  sounds,  therefore  also,  when  great  subjects  are  treated  of,  as ' 
heaven  and  God,  those  expressions  are  preferred,  in  human  dis- 
course, which  contain  the  vowels  u  and  o ;  musical  sounds  also 
have  an  elevation  to  the  same  vowels  when  similar  things  are  ex-" 
pressed  ;  but  it  is  otherwise  when  the  subjects  treated  are  not  of 
importance  :  hence  it  is  that  the  art  of  music  is  skilful  in  expressing- 
various  kinds  of  affections. 

242.  In  angelic  speech  there  is  a  certain  concord  [conccnttts], 
which  cannot  be  described  :*  this  concord  arises  from  this  circum- 
stance, that  the  thoughts  and  affections,  which  give  birth  to  the 
speech,  pour  themselves  forth  and  diff'use  themselves  according  to 
the  form  of  heaven,  and  it  is  the  form  of  heaven  according  to  which 
all  arc  consociated,  and  according  to  which  is  all  communication  : 
that  the  angels  are  consociated  according  to  the  form  of  heaven, 
and  that  their  thoughts  and  affections  flow  accordingly,  may  be 
seen  above,  n.  200  to  212. 

*  Tliat  in  angelic  speech  there  is  conf^ord  with  '(aimonious  cadoncc,  n.  1648, 
1649,  7191. 


CONCERNIN0    UEAVKN    AND    HELL.  1S3 

tI43.  A  speech  siimlur  to  what  prevails  in  the  spiritual  world  is 
imphmled  in  every  man,  but  in  hia  interior  intcllcctuul  part  ;  yet 
since  that  speech  with  man  does  not  fall  into  expressions  analo- 
gous to  artection,  as  with  the  angels,  man  Knows  nut  that  he  is  m 
it  ;  it  IS  nevertheless  from  this  ground  that  man,  when  ho  comes 
into  the  other  life,  comos  into  the  use  of  the  same  speech  with  the 
sj/irits  and  anircls  there,  and  thus  knows  how  to  discourse  without 
instruction.*     IJut  more  on  this  subject  below. 

244.  All  in  heaven  have  one  speech,  as  was  said  above,  but  it 
varies  in  this  respect,  that  the  speech  of  the  wise  is  more  interior, 
and  fuller  of  the  variationsof  aftections  and  of  the  ideas  of  thoughts; 
the  speech  of  the  less  wise  is  more  exterior,  and  has  not  such  a 
fulness  ;  and  the  speech  of  the  simple  is  still  i.iore  exterior,  and 
hence  consists  of  expressions,  from  which  the  sense  is  to  be  ex- 
tracted in  the  same  manner  as  when  men  discourse  with  each  other. 
There  is  also  a  method  of  discoursing  by  the  face,  closing  in  some- 
what sonorous  modified  by  ideas :  there  is  also  a  method  of  dis- 
coursing in  which  representatives  of  heaven  are  mixed  with  ideas, 
and  from  the  ideas  descend  to  the  sight :  there  is  also  a  method  of 
discoursing  by  gestures  corresponding  to  the  aftections,  and  repre- 
senting things  similar  to  what  are  represented  by  words  ;  there 
is  a  method  of  discoursing  by  the  general  things  of  affections  and 
by  the  general  things  of  thoughts  :  there  is  also  a  method  of  dis- 
coursing resembling  thunder  ;  not  to  mention  other  kinds. 

24.5.  The  speech  of  evil  and  infernal  spirits  is  in  like  manner 
spiitual,  because  derived  from  affections,  but  from  evil  affections, 
and  the  filthy  ideas  thence  resulting,  which  the  angels  hold  alto- 
gether in  aversion ;  the  discourses  in  hell  are  thus  opposite  to  the 
discourses  in  heaven,  wherefore  the  wicked  cannot  endure  angelic 
discourse,  and  the  angels  cannot  endure  infernal  discourse  :  infer- 
nal discourse  is  to  the  angel*  as  a  stinking  odour  which  strikes  the 
nostrils.  The  speech  of  hypocrites,  or  of  those  who  can  assume 
the  character  of  angels  of  light,  is,  as  to  the  expressions,  similar 
to  the  speech  of  angels,  but  as  to  affections  and  consequent  ideas 

•  That  there  is  spiritual  or  angelic  speech  appertaining  to  man,  althoujih  he 
is  ignorant  of  it,  n.  4014.  That  the  ideas  of  the  internal  man  are  spiritual,  but 
that  man,  during  his  life  in  the  world,  perceives  them  naturally,  because  he 
Uien  thinks  iu  the  natural  principle,  n.  1(1236,  1024G,  10550.  That  man  after 
death  comes  into  his  interior  ideas,  n.  32*3»;,  2.U2,  3343,  105G8,  10604.  That 
Those  ideas  then  form  his  speech,  n.  9470.  247!*,  2470. 
J8 


184  t,'ONCERNl>rG   HEAVEN    AND    MELT., 

of  thought  it  is  altogether  opposite,  wherefore  their  speech,  when 
its  interior  quahty  is  perceived,  as  is  clone  by  the  wise  angels,  is 
heard  as  the  gnashing  of  teeth,  and  strikes  with  horror. 


Concerning  the  Speech  of  Angels  with  Man. 

246.  The  angels  who  speak  with  man,  do  not  speak  in  their  owh 
language,  but  in  the  man's  language,  and  likewise  in  other  lan- 
guages with  which  the  man  is  acquainted,  but  not  in  languages  un- 
known to   the   man  :  the   reason  is,   because   angels,   when   they 
speak  with  man,  turn  and  conjoin  themselves  to  him,  and  the  con- 
junction of  an  angel  with  man  produces  this  effect  that  each  is  in 
similar  thought ;  and  since  the  thought  of  man  coheres  with  his 
memory,  and  speech  flows  from  that  source,  therefore  each  is  in 
the  same  language  :  moreover  an  angel  or  spirit,  when  he   comes 
to  man,  and  by  turning  to  him  is  conjoined  to  him,  comes  into  all 
his  memory,  insomuch  that  he  is  almost  led   to   suppose,  that  he 
knows  from  himself  what  the  man  knows,  thus  also  his  languages. 
I  have  discoursed  with  the  angels  on  this  subject  and  have  told 
them,  that  possibly  they  conjectured  that  they  spoke   with   me  in 
my  mother  tongue,  because  it  is  so  perceived,,  when  yet  they  were 
not  the  persons  who  spoke,  but  myself,  and  that  this  may  be  mani- 
fest from  this  consideration,  that   angels  are  not  able   to  utter  a 
single  expression  of  human  language,  [n.  237]  ;  and,  besides,  hu- 
man language  is  natural,  and  they  are  spiritual,  and  spiritual  beings 
cannot  utter  any  thing  naturally  :  to  these   observations  they  re- 
plied, that  they   were  aware  that  their  conjunction   with  the  man 
with  whom  they  speak,  is  with  his  sjiiritual  thought,  but  whereas 
that  thought    flows-in  into  his  natural  thought,  and    this    latter 
coheres  with  his  memory,  that  on  this  accoimt  the  language  of  the 
man  appears  to  them  as  their  own,  in  like  manner  all  his  science, 
and  that  the  reason  why  this  effect  has  place  is,  because  it  pleased 
the  Lord  that  such  conjunction,  and  as  it  were  insertion  of  heaven 
with  man,  should  take  place  ;  but  that  the  state  of  man  at  this  day 
is  so  altered,  that  he  cannot  any  longer  have  such  conjunction  with 
the  angels,  but  with  spirits  who   are  not   in  heaven.     I  have  also 
discoursed  with  spirits  on  the  same  subject,  but  they  were  not  will- 
ing to  believe  that  it  is  the  man  who  speaks,  but  that  tliey  speak  in 


COXCERMVO    JIEAVEN    AND    nr.LI..  13v> 

aiau,  also  that  niati  docs  ikiI  luiow  what  lie  knows,  hut  thcmsclvcF, 
and  thus  tliat  all  ihinirs  uitli  which  uiaii  is  acquainted  arc  from 
tliein  :  I  was  desirous  by  several  arj^uiiieiits  to  convince  tlicni  that 
this  IS  not  the  case,  hut  in  vain.  ^^  ho  arc  to  he  understood  by 
spirits,  and  who  iiy  angels,  will  he  shown  in  the  following  pages, 
when  we  come  to  treat  of  the  world  of  spirits. 

247.  Another  reason  why  angels  and  spirit;^  conjoin  thenisclvCB 
BO  closely  w  ith  man  as  not  to  know  but  that  the  things  appertain- 
ing to  man  arc  their  own,  is,  because  such  is  the  conjunction  be- 
tween the  spiritual  and  the  natural  world  with  man,  that  they  are 
as  it  were  one  :  but  whereas  man  separated  himself  from  heaven, 
it  w  as  provided  by  the  Lord,  that  with  every  man  there  should  be 
attendant  angels  and  spirits,  and  that  man  should  be  ruled  by  them 
from  the  Lord,  for  w  Inch  reason  the  conjunction  is  so  close.  It 
would  have  been  otherwise  if  man  had  not  se])arated  himself,  for 
in  such  case  he  might  have  been  governed  by  a  general  influx  out 
of  heaven  from  the  Lord  without  spirits  and  angels  adjoined  to 
him.  But  this  subject  w  ill  be  specifically  treated  of  in  what  follows, 
when  we  come  to  treat  of  the  conjunction  of  heaven  with  man. 

248.  The  speech  of  an  angel  or  of  a  spirit  with  man  is  heard  as 
sonorously  as  the  speech  of  man  with  man  ;  nevertheless  it  is  not 
heard  by  others  who  stand  near,  but  by  the  man  himself  alone  :  the 
reason  is,  because  the  speech  of  an  angel  or  of  a  spirit  flows-in 
first  into  the  man's  thought,  and  by  an  internal  way  into  his  organ 
of  hearing,  and  thus  actuates  it  from  w  ithin  ;  whereas  the  speech 
of  man  with  man  flows-in  first  into  the  air,  and  by  an  external  way 
into  his  organ  of  hearing,  which  it  actuates  from  without ;  hence 
it  is  evident  that  the  speech  of  an  angel  and  of  a  spirit  with  man  is 
heard  in  man,  and,  since  it  equally  efleets  the  organs  of  hearing, 
that  it  is  also  equally  sonorous.  That  the  speech  of  an  angel  and 
of  a  spirit  flows  down  even  into  the  ear  fr^n  within,  was  evident  to 
nie  from  this  circumstance,  that  it  also  flows-in  into  the  tongue,  and 
excites  in  it  a  slight  vibration,  but  not  with  any  motion,  as  when 
the  sound  of  speech  is  articulated  by  it  into  expressions  by  the 
man  himself. 

249.  But  to  speak  w  ith  spirits  at  this  day  is  rarely  granted,  be- 
cause it  is  dangerous,*  for  on  such  occasions  spirits  know  that  they 

*  That  man  is  able  to  discourse  with  spirits  and  anjjels,  and  that  the  ancieiitf 
Ocqucnlly  ao  discoursed,  n.  07,  OS,  09,  7d4,  1034.  1030,  7802.    That  in  som»> 


136  CONCERNING   HEAVEN    AND    IIBLL. 

are  with  man,  which  otherwise  they  do  not  know,  and  evil  spirits 
are  of  such  a  quaUty,  that  they  regard  man  with  deadly  hatred, 
and  desire  nothing  more  than  to  destroy  him  both  as  to  soul  and 
body,  which  is  also  effected  with  those  who  have  indulged  much  in 
phantasies,  so  as  to  remove  from  themselves  the  delights  suitable 
to  the  natural  man.  Some  also,  who  lead  a  solitary  life,  occasion- 
ally hear  spirits  speaking  with  them,  and  without  danger  :  but  the 
spirits  with  them  are  at  intervals  removed  by  the  Lord,  lest  they 
should  know  that  they  are  with  man  ;  for  the  generality  of  spirits 
do  not  know  that  there  is  any  other  world  than  that  in  which  they 
dwell,  thus  likewise  they  are  ignorant  that  there  are  men  in  anoth- 
er place  ;  wherefore  it  is  not  allowed  man  to  speak  in  turn  with 
them,  for  in  such  case  they  would  know  it.  They  who  think  much 
on  religious  subjects,  and  are  so  intent  upon  them  as  to  see  them 
as  it  were  inwardly  in  themselves,  begin  also  to  hear  spirits  speak- 
ing with  them  ;  for  the  things  of  religion,  whatsoever  they  are,  when 
man  is  intent  upon  them  so  as  not  to  interrupt  his  thoughts  with  va- 
rious occupations  which  are  of  use  in  the  world,  enter  interiorly, 
and  there  stop,  and  occupy  the  whole  spirit  of  the  man,  and  pene- 
trate into  the  spiritual  world,  and  move  the  spirits  who  dwell  there  ; 
but  such  persons  are  visionaries  and  enthusiasts,  and  believe  every 
spirit  whom  they  hear  to  be  the  Holy  Spirit,  when  yet  they  are  en- 
thusiastic spirits.  Such  spirits  see  falses  as  truths,  and  because 
they  see  them,  tliey  persuade  themselves  that  they  are  truths,  and 
likewise  persuade  those  with  whom  they  flow-in  ;  and  whereas 
those  spirits  began  also  to  press  the  persuasion  of  evils,  and  were 
also  obeyed,  therefore  by  degrees  they  were  removed  :  enthusiastic 
spirits  are  distinguished  from  other  spirits  by  this,  that  they  believe 
themselves  to  be  the  Holy  Spirit,  and  that  the  things  which  they 
say  are  divine  :  those  spirits  do  not  hurt  man,  because  man  honours 
them  with  divine  worship.  I  have  also  occasionally  discoursed  with 
them,  and  on  such  occasions  were  discovered  the  wicked  devices 
which  they  infused  into  their  worshippers  :  they  dwell  together  to 
the  left  in  a  desert  place. 

250.  But  to  discourse  with  the  angels  of  heaven  is  granted  only 

earths  angels  and  spirits  appear  in  a  human  form,  and  speak  with  the  inhabitants, 
n.  10751,  10752.  But  that  in  this  earth  at  this  day  it  is  dangerous  to  discourse 
with  spirits,  unless  man  be  principled  in  a  true  faith,  and  be  led  by  the  Lord,  n. 
784,  9438,  10751. 


OONCEBNING    HEAVEM    AND    HEI.t.  137 

\o  tlinjjr  who  aro  in  truths  «lfrivt'd  from  {jood,  rspccinlly  who  are 
in  ilic  aoknowledgnient  of  the  Lord,  and  of  the  Divine  in  his  Hu- 
man, hecause  this  is  the  truth  in  which  the  heavens  are ;  for,  as 
wa.^  said  aliove,  the  Lord  is  the  (iotl  of  heaven,  n.  2  to  6:  the 
Divine  of  the  Lord  makes  heaven,  n.  7  to  I'i  :  the  Di\iiieof  the  Lord 
in  heaven  is  h)ve  to  Ilini  and  charity  towards  the  neighbour  deriv- 
ed fi«m  llini,  n.  l:]to  10:  tlic  universal  heaven  in  one  complex  re- 
scmhies  one  man,  in  Ukc  manner  every  society  of  heaven,  and  every 
angel  is  in  a  perfect  human  form,  and  this  from  the  Divine  Human 
of  the  Lord,  n.  59  to  R6  :  from  whieh  considerations  it  is  evident, 
that  to  discourse  with  the  angels  of  heaven  is  not  granted  to  any  but 
those  whose  interiors  are  opened  by  divine  truths  even  to  the  Lord, 
for  the  Lord  flows-in  into  those  truths  with  man,  and  consec|uently 
heaven  flows-in  also.  The  reason  why  divine  truths  o|)en  the  inte- 
riors of  man,  is,  because  man  was  so  created,  that  as  to  the  internal 
man  he  may  be  an  image  of  heaven,  and  as  to  the  external  may  be 
an  image  of  the  world  (n.  57),  and  the  internal  man  is  not  opened 
except  by  tiie  divine  truth  proceeding  from  the  Lord,  inasmuch  as 
that  is  the  light  of  heaven  and  the  life  of  heaven,  [n.   r2G  to   140]. 

251.  The  influx  of  the  Lord  Himself  with  man  is  into  his  fore- 
head, and  thence  into  the  whole  face,  since  the  forehead  of  man  cor- 
responds to  love,  and  the  face  corresponds  to  all  his  interiors.* 
The  influx  of  the  spiritual  angels  with  man  is  into  his  head  in  every 
direction,  from  the  forehead  and  temples  to  evei-y  part  under  which 
is  the  cerebrum,  because  that  region  of  the  head  corresponds  to  in- 
telligence :  but  the  influx  of  the  celestial  angels  is  into  that  part  of 
the  head  beneath  which  is  the  cerebellum,  and  which  is  called  the 
occiput,  from  the  ears  in  all  directions  even  to  the  back  of  the  neck, 
for  that  region  corresponds  to  wisdom.  All  speech  of  the  angels 
with  man  enters  by  those  ways  into  his  thoughts  :  hence  it  has  been 
apperceived  by  nje  what  angels  they  were  who  have  discoursed  with 
me. 

252.  They  who  discourse  with  the  angels  of  heaven,  see  also 

*  That  the  forehead  corresponds  to  relestial  love,  and  Uiencc,  in  the  Word, 
Vignifies  that  love,  n.  903G.  Tliat  the  fare  corresponds  to  the  interiors  of  man, 
which  are  of  flie  thought  and  aflrction,  ii.  15G8,  2MHS,  2i»80,  3G31,  47!H;,  47<J7, 
4H0O,  niGo,  51G8,  oG'X>,  930G.  That  the  face  also  is  fonned  to  correspondence 
of  i!)e  interiors,  n.  4791  to  4S05,  5G9'».  That  hence  the  face,  in  tlio  Word,  sig- 
nifies the  interiors,  n.  1999,  2434,  3527,  40GC,  479«». 


l3S  CONCERNING    HEAVEN   AND   IIKLL. 

those  tilings  which  arc  in  heaven,  hecausc  they  see  from  the  light 
of  heaven,  in  which  their  interiors  are  ;  the  angels  also  see  hy  [or 
through]  them  those  things  which  are  on  the  earth  ;*  for  with  them 
licaven  is  conjoined  to  the  world,  and  the  world  is  conjoined  to 
heaven,  since,  as  was  said  above,  n.  246,  when  the  angels  turn 
themselves  to  man,  they  conjoin  themselves  to  him  in  such  a  man- 
ner, that  they  know  no  other  hut  that  the  things  appertaining  to  man 
are  their  own,  not  only  those  things  which  belong  to  his  speech,  but 
also  those  which  belong  to  the  sight  and  hearing  ;  man  also,  in  his 
turn,  knows  no  other  than  that  the  things  which  flow-in  through  the 
angels  are  his.  In  such  conjunction  with  the  angels  of  heaven  were 
the  most  ancient  people  on  this  earth,  whose  times  therefore  were 
called  the  golden  age ;  these,  inasmuch  as  they  acknowledged  the 
Divine  under  a  human  form,  thus  acknowledged  the  Lord,  discour- 
sed with  the  angels  of  heaven  as  with  their  intimates,  and  the  angels 
of  heaven  discoursed  in  their  turn  with  them  as  with  their  intimates, 
and  in  them  heaven  and  the  world  made  one.  But  man,  after 
those  times,  successively  removed  himself  from  heaven,  by  loving 
himself  more  than  the  Lord,  and  the  world  more  than  heaven,  in 
consequence  of  which  be  began  to  be  sensible  of  the  delights  of  self- 
love  and  the  love  of  the  world  separate  from  the  delights  of  heaven, 
and  at  length  to  such  a  degree,  that  he  became  ignorant  of  any 
other  delight :  on  this  occasion  the  interiors  were  closed,  which 
had  been  open  into  heaven,  and  the  exteriors  were  opened  to  the 
world  ;  and  when  this  is  the  case,  man  is  in  light  as  to  all  things 
relating  to  the  world,  and  in  thick  darkness  as  to  all  things  rela- 
ting to  heaven. 

253.  After  those  times  it  rarely  happened  that  any  one  discour- 
sed with  the  angels  of  heaven,  yet  some  did  discourse  with  spirits 
who  are  not  in  heaven  ;  for  the  interiors  and  exteriors  of  man  are 
such,  that  they  are  either  turned  to  the  Lord,  as  to  their  common 
centre,  [n.  124],  or  to  self,  thus  backwards  from  the  Lord  ;  those 
which  are  turned  to  the  Lord,  are  also  turned  to  heaven,  but  those 
which  are  turned  to  self,  are  also  turned  to  the  world  :  and  those 
which  are  turned  in  that  direction,  can  with  difficulty  be  elevated  ; 
nevertheless  they  arc  elevated  by  the  Lord  as  far  as  possible,  by  the 
■conversion  of  the  love,  and  this  is  cftcctcd  by  truths  from  the  Word. 

'•*  Tliat  spirits  can  see  nniliiiig  liy  [or  llirougli]  man  wliirli  is  in  this  solar  world 
)>nt  tli;;l  tlioy  Jiave  scon  througli  my  eyes,  the  roason.  n.  1880. 


CO.VCEnNINfl    HEAVEN    AND    MBLL.  VW 

2.'>4.  I  Imve  bcfii  infoiiiiLtl  in  what  manner  the  Lord  spukc  with 
the  prophets,  by  [or  throuiili]  whom  the  Word  was  communicated  ; 
He  did  not  speak  witli  them  as  with  the  ancients  by  an  influx  into 
their  interiors,  but  bv  spirits  who  were  s«'nt  to  them,  whom  the  Lord 
filleil  with  ni.s  asprct,  and  thus  inspired  words  which  they  dictated 
to  tlic  propliets,  so  tliat  it  was  not  inthix  l)ut  dictation:  and  where- 
as the  words  came  fortli  immediately  trom  the  Lord,  therefore  each 
of  tliem  was  fdled  with  the  Divine,  am]  contains  in  it  an  internal 
sense,  wliich  is  such,  tiuit  tlie  an^jjels  in  heaven  jjcrceive  them  in  ;• 
celestial  and  spiritual  sense,  when  men  perceive  them  in  a  natural 
sense :  thus  the  Lord  has  conjoined  heaven  and  the  world  by  the 
Wonl.  In  what  manner  spirits  are  filled  with  the  Divine  from  the 
Lord  by  aspect,  has  also  been  sliowu  nic  :  the  spirit  tilled  with  the 
Divine  from  the  Lord  knows  no  other  than  that  he  is  the  Lord,  and 
that  the  Divine  is  what  speaks,  and  this  even  until  he  has  deli\ered 
his  speech ;  afterwards  he  apperceivos  and  acknowledges  that  he 
is  a  spirit,  and  that  he  did  not  s;»eak  from  himself  but  from  the 
Lord.  Since  such  was  the  state  of  the  s|)irits  who  spake  with  the 
prophets,  therefore  also  it  is  said  by  theni,  that  Jehovah  sj)ake, 
the  spirits  themselves  calling  themselves  Jehovah,  as  may  be  mani- 
fest, not  only  from  the  prophetical,  but  also  from  the  historical 
parts  of  the  Word. 

2^55.  To  the  intent  that  it  may  be  known  what  is  the  nature  and 
quality  of  the  conjunction  of  angels  and  spirits  with  man,  it  is  al- 
lowed to  relate  some  things  worthy  of  notice,  as  tending  to  illus- 
trate and  confirm  the  subject.  When  angels  and  spirits  turn  them- 
selves to  man,  on  such  occasions  they  know  no  other  than  that  the 
language  of  man  is  theirs,  and  that  they  have  no  other  language; 
the  reason  is,  because  on  such  occasions  they  are  in  the  man's  lan- 
guage, and  n(»t  in  their  own,  which  they  do  not  even  remember ;  but  as 
soon  as  they  turn  themselves  from  man,  they  are  then  in  their  own 
angelic  and  spiritual  language,  nor  do  they  know  any  thing  of  the 
language  of  man :  the  case  was  the  same  with  myself,  w  hen  I  had 
been  in  company  with  the  angels,  and  in  a  similar  state  with  then), 
for  on  such  occasions  I  also  discoursed  with  them  in  their  language, 
nor  did  I  know  any  thing  of  my  own,  nor  even  remember  it ;  but  as 
soon  as  I  was  not  in  company  with  them,  I  was  in  my  own  language. 
It  is  also  worthy  of  remark,  that  when  angels  and  spirits  turn  them- 
selves to  man,  they  can  discourse  with  him  at  any  distance;  thcj* 


140  CONCERNINO   HEAVEN    AN1>    HELL. 

have  also  discoursed  with  me,  when  they  were  afar  off,  as  loudly  aS 
when  they  were  near  ;  but  when  they  turn  themselves  from-  Ji.an, 
and  speak,  one  with  another,  nothing  at  all  is  heard  by  man,  thoup;h 
ihey  are  even  close  at  his  ear:  hence  it  was  made  evident,  tiiat  all 
conjunction  in  the  spiritual  world  is  according  to  conversion,  it  de- 
serves further  to  be  remarked,  that  several  can  discourse  together 
with  man,  and  man  with  them,  for  they  send  some  spirit  from  them- 
selves to  the  man  with  _whom  they  are  desirous  to  converse,  and  the 
emissary  spirit  turns  himself  to  him,  and  the  rest  of  them  turn  to 
their  emissary,  and  thus  concentrate  their  thoughts,  which  the  spirit 
utters  ;  the  spirit,  in  such  case,  knows  no  other  than  that  he  speaks 
from  himself,  and  they  know  no  other  than  that  they  speak  from 
themselves:  thus  the  conjunction  of  several  with  one  is  effected 
also  by  conversion.*  But  concerning  these  emissary  spirits,  who 
are  also  called  subjects,  and  concerning  communication  by  them, 
more  will  be  said  in  the  following  pages. 

256.  It  is  not  allowed  any  angel  and  spirit  to  speak  with  man 
from  his  own  memory,  but  from  the  man's  memory  ;  for  angels  and 
spirits  have  memory  alike  with  men  :  if  a  spirit  were  to  discourse 
with  man  from  his  own  memory,  in  such  case  the  man  would  know 
no  other  than  that  the  spirit's  thoughts  on  the  occasion  were  his  own, 
when  yet  they  belong  to  the  spirit  and  it  would  be  like  the  recollec- 
tion of  a  thing  which  yet  the  man  never  heard  of  or  saw.  That  this 
is  the  case,  it  has  been  given  me  to  know  from  experience.  Hence 
some  of  the  ancients  had  an  opinion,  that  after  some  thousands  of 
years  they  should  return  into  their  former  life,  and  into  all  its  ope- 
rations, and  likewise  that  they  had  so  returned,  which  they  conclu- 
ded from  this  circumstance,  that  occasionally  there  had  occurred  to 
them  as  it  were  a  recollection  of  things  which  yet  they  never  either 
saw  or  heard ;  which  came  to  pass  in  consequence  of  spirits  flow- 
ing-in  from  their  own  memory  into  their  ideas  of  thought. 

257.  There  are  also  spirits,  who  are  called  natural  and  corpore- 
al spirits,  who,  when  they  come  to  man,  do  not  conjoin  themselves 
with  his  thought  like  other  spirits,  but  enter  into  his  body,  and  oc- 

*  That  the  spirits  sent  from  societies  of  spirits  to  other  societies  are  called  sub- 
jects, n.  4403,  5856.  That  communications  in  the  spiritual  world  are  eflected  by 
such  emissary  spirits,  n.  4403,  584G,  5083.  That  a  spirit,  when  he  is  sent  out 
and  serses  for  a  subject,  doth  not  think  from  himself,  but  from  those  by  whom  h(^ 
was  sent  out,  n.  5985,  5086,  5987. 


CONCERNINO    HEAVEN    AND    HILL.  141 

cupy  all  his  senses,  ami  speak  througli  his  mo\itli,  and  aci  by  his 
members,  on  which  occasions  they  know  no  other  tlian  thut  all 
things  appertaining  to  the  man  are  theirs.  These  are  the  spirits 
who  obsess  man  ;  but  they  were  cast  into  hell  by  the  Lord,  and 
were  thus  alto<rptlicr  r'-nioved,  so  that  there  are  no  snch  oliscs'^ions 
at  tlii^  dav.* 


("oNCERMNc  Writings  in  Heavex. 

',158.  Inasmuch  as  tlie  angels  have  speech,  and  their  speech  is  a 
speech  of  vocal  expressions,  thorefore  they  have  also  writings,  and 
by  writings  they  express  their  meaning  alike  as  by  sj^eech :  occa- 
sionally papers  have  been  sent  to  me,  marked  distinctly  with  wri- 
ting, altogcthrr  like  manuscripts,  and  also  like  print  in  the  world  ; 
I  could  also  read  them  in  like  manner,  but  it  was  not  allowed  to 
comprehend  them  fully  ;  the  reason  was,  because  it  is  not  agreea- 
ble to  divine  order  to  be  instructed  from  heaven  by  writings,  but 
by  the  AVord,  since  by  the  Word  alone  is  effected  communication 
and  conjunction  of  heaven  with  the  world,  thus  of  the  Lord  with 
man.  That  papers  written  in  heaven  appeared  also  to  the  proph- 
ets, is  manifest  from  E/ekiel  :  "  When  I  looked,  behold  a  hand  put 
forth  hij  a  spirit  to  me,  and  in  it  a  roll  of  a  book,  which  he  enfolded 
in  my  sight;  it  was  written  oti  the  front  and  on  the  back.'''  chap.  ii. 
1),  10  ;  and  in  the  Revelation  :  ''  I  saw  at  the  right  hand  of  Him 
who  sat  on  (he  throne,  a  book  written  toithin  and  on  the  back,  sealed 
with  seven  seals.''^  chap.  v.  1. 

2.59.  That  there  should  be  writings  in  heaven  was  provided  of  the 
Lord  for  the  sake  of  the  Word,  for  the  Word  in  its  essence  is  divine 
truth,  from  which  both  men  and  angels  derive  all  heavenly  wisdom, 
for  it  was  dictated  by  the  Lord,  and  what  is  dictated  by  the  Lord 

'  That  external  obsessions,  or  those  of  the  body,  arc  not  given  at  this  clay,  as 
formerly,  n.  1!)H3.  But  that  at  this  day  internal  obsessions  are  given,  which  are 
of  the  mind,  more  tiian  formerly,  n.  1!I83,  4703.  That  man  is  obsessed  interior- 
ly, wiicn  lie  has  filthy  and  scandalous  thoughts  concerning  God  and  his  neigh- 
Imur.  and  when  he  is  withheld  from  publishing  them  by  external  bonds,  which 
relate  to  the  fear  of  the  loss  of  reputation,  of  honour,  of  gain,  to  the  dread  of  the 
law,  and  to  the  loss  of  life,  n.  yfUM).  Concerning  diabolical  spirits  who  chiefly 
obsess  the  interiors  of  man,  n.  4703.  Concerning  diabolical  spirits  who  are  de- 
sirous to  obsess  the  exteriors  of  man,  that  they  are  shut  up  in  hell,  n.  2752,  5990. 
19 


T[4ii  CONCERNING    HEAVEN    AND    HELL- 

passes  tlirough  all  the  heavens  in  order,  and  terminates  with  malt; 
hence  it  is  accommodated  both  to  the  wisdom  in  which  the  angels 
are  and  to  the  intelhgence  in  which  men  are  :  it  is  owing  to  this  cir- 
cumstance that  the  angels  also  have  the  Word,  and  that  they  read 
it  as  men  on  earth  do  ;  from  the  Word  also  they  derive  their  doc- 
trinals,  and  from  it  they  preach,  [n.  221]  :  the  Word  is  the  same, 
but  its  natural  sense,  which  is  the  sense  of  the  letter  with  us,  is  not 
in  heaven,  yet  the  spiritual  sense  is  there,  which  is  its  intei'nal  sense  : 
what  is  the  nature  and  quality  of  this  latter  sense,  may  be  seen  in 
the  small  treatise  concerning  the  White  Horse  spoken  of  in  the 
Revelation. 

200.  On  a  time  also  a  little  paper  was  sent  to  me  from  heaven, 
containing  only  some  expressions  written  in  Hebrew  letters,  and  1 
was  told  that  every  letter  involved  arcana  of  wisdom,  and  that  those 
arcana  were  contained  in  the  inflexions  and  curvatures  of  the  letters, 
and  thence  likewise  in  the  sounds  :  hence  it  was  made  evident  to  me 
what  is  signified  by  these  words  of  the  Lord :  "  Verily  I  say  unto 
you,  until  heaven  and  earth  pass  away,  one  iota  or  one  little  horn  shall 
not  pass  aicayfrom  the  law,''''  Matt.  v.  18.     That  the  Word  is  divine 
as  to  every  tittle  of  it,  is  also  known  in  the  church  ;  but  where  its 
divinity  lies  concealed  in  every  tittle,  has  not  as  yet  been  known, 
wherefore  it  shall  be  mentioned.     Writing  in  the  inmost  heaven  con- 
sists of  various  inflected  and  circumflected  forms,  and  the  inflexions 
and  circumflexions  are  according  to  the  form  of  heaven;  by  them 
the  angels  express  the  arcana  of  tlieir  wisdom,  and  likewise  many 
things  which  cannot  be  uttered  by  words  ;  and  what  is  wonderful, 
the  angels  are  skilled  in  such  writing  without  being  taught  it,  having 
it  implanted  in  them  like  their  ."speech,  concerning  which  see  n.  236  ; 
wherefore  this  writing  is  heavenly  writing :  the  reason  why  it  is 
implanted  is,  because  all  extension  of  the  thoughts  and  affections, 
and  thence  all  communication  of  the  intelhgence  and  wisdom  of  the 
angels,  proceeds  according  to  the  form  of  heaven,  [n.  201] ;  hence 
it  is  that  their  writing  flows  into  that  form.     I  have  been  told  that 
the  most  antient  people  on  this  earth,  before  letters  were  invented, 
had  also  such  writing ;  and  that  it  was  transferred  into  the  letters  of 
the  Hebrew  language,  which  letters  in  antient  times  wei'e  all  inflect- 
ed, and  not  one  of  them,  as  at  this  day,  terminated  as  lines  :  hence  it 
is  that,  in  the  Word,  things  divine  and  the  arcana  of  heaven  are  con- 
tained even  in  its  iotas,  apexes,  and  little  horns. 


(iONCERNINQ    HEAVEN    AND    HELT..  143 

:>()!.  Tins  wiiiiiijr,  whirh  is  cflrocteil  by  types  of  a  celestial  fonn 
IS  ill  use  in  tin'  inmost  licavfii,  wJierc  the  iiilialiitaiits  excel  allotiierr 
ill  w  isdom  ;  atiections  are  what  are  expressed  by  them,  from  which 
the  tJioutrhls  flow  and  follow  in  order,  nccordin«r  to  the  subject  treat- 
ed of;  hence  it  is  thai  those  writiiJifs  involvjc  arcana  which  arc  inex- 
haustible by  thoujrjit ;  these  writings  it  has  also  been  granted  me  to 
sec.  IJut  in  the  inferior  heavens  there  are  no  such  writings,  the 
writings  in  these  heavens  being  like  to  writings  in  the  world,  with 
similar  letters,  but  still  not  intelligible  to  man,  because  they  are  in 
angelic  languaffc,  which  is  of  such  a  nature  as  to  have  nothing  in 
coininon  with  human  languages,  [n.  237] ;  for  by  vowels  they  ex- 
press affections,  by  consonants  the  ideas  of  thought  derived  from  af- 
fections, and  by  expressions  thence  formed  the  sense  or  meaning  of 
a  thing,  [see  above,  n.  234,  241].  This  writing  also  involves  in  a 
few  exjiressions  more  things  than  man  can  describe  by  some  pages  : 
these  writings  have  also  been  seen  by  me.  In  the  inferior  heavens 
they  have  the  Word  written  in  this  manner,  and  in  the  inmost  heav- 
en by  celestial  forms. 

202.  It  is  worthy  of  remark  that  writings  in  the  heavens  flow- 
naturally  from  the  very  thoughts  themselves  of  the  angels,  and  thip 
so  easily,  that  it  is  as  if  thought  put  itself  forth,  neither  does  the 
hand  hesitate  in  the  choice  of  any  expression,  because  expres- 
sions, both  those  which  they  utter  and  those  which  they  write, 
correspond  to  the  ideas  of  their  thought,  and  all  correspondence  is 
natural  and  spontaneous.  There  are  also  given  in  the  heavens 
writings  without  the  aid  of  the  hand,  derived  from  mere  corres- 
pondence of  the  thoughts  ;  but  these  are  not  permanent. 

263.  I  have  also  seen  writings  from  heaven  consisting  of  mere 
numbers  put  down  in  order  and  in  a  series,  altogether  as  in  wri- 
tings consisting  of  letters  and  words,  and  I  have  been  instructed 
that  this  writing  is  from  the  inmost  lieaven,  and  that  their  celes- 
tial writing,  treated  of  above,  n.  260,  261,  is  presented  in  numbers 
before  the  angels  of  an  inferior  heaven,  when  the  thought  in  which 
it  originates  flows  down  ;  and  that  this  numerical  writing  in  like 
manner  involves  arcana,  some  of  which  cannot  be  comprehended 
by  thought  nor  expressed  by  words  :  for  all  numbers  correspond, 
and  have  a  signification  according  to  correspondence,  in  like  man- 
ner as  words,*  yet  with  this  difference,  that  numbers    involve 

'  That  all  numbers,  in  the  Word,  signify  things,  n.  482.  487,  647,  648,  755, 


141  CONCERNING  HEAVEN  AND  HELL. 

things  general,  and  words  things  singular  ;  and  whereas  one  gen- 
eral thing  involves  innumerable  singular  things,  it  hence  follows 
that  numerical  writing  involves  more  arcana  than  literal  writing. 
From  these  considerations  it  was  made  evident  to  me,  that  num- 
bers, in  the  Word,  as  well  as  the  expressions  there  used,  signify 
things  :  what  the  simple  numbers  signify,  as  2,  3,  4,  5,  0,  7,  8,  9, 
10,  12,  and  what  the  compound,  as  20,  30,  50,  70,  100,  144, 1000, 
10000,  12000,  and  several  others,  may  be  seen  in  the  Arcana  Co£- 
festia,  where  they  are  treated  of.  In  the  above  writing  in  heaven 
is  always  jirefixed  the  number,  on  which  the  following  ones  de- 
pend, as  on  their  subject,  for  that  number  is  as  it  were  the  index 
of  the  thing  treated  of,  and  from  which  the  following  numbers  de- 
rive their  specific  determinations  to  that  thing. 

264.  They  who  are  not  acquainted  with  the  nature  of  heaven, 
and  who  are  not  disposed  to  entertain  any  other  idea  concerning 
heaven  than  of  something  purely  atmospherical,  in  which  the  an- 
gels fly  about  as  intellectual  minds,  without  any  sense  of  hearing 
and  of  seeing,  are  unable  to  conceive  that  they  have  speech  and 
wi'iting,  since  persons  of  such  a  character  suppose  the  existence  of 
every  thing  to  consist  in  what  is  material,  when  nevertheless  those 
things  which  are  in  heaven  exist  as  really  as  those  which  are  in 
ihe  world,  and  the  angelic  inhabitants  possess  all  things  which  are 
of  use  for  life,  and  which  are  of  use  for  wisdom. 


Concerning  the  Wisdom  of  the  Angels  of  Heaven. 

265.  What  is  the  quahty  of  the  wisdom  of  the  angels  of  heaven, 
it  is  difficult  to  comprehend,  because  it  transcends  human  wisdom 
so  far  as  to  preclude  all  comparison,  and  what  transcends  appears 
to  have  no  reality  :  some  of  the  things,  also,  by  which  it  is  to  be 
described,  are  unknown,  and  these,  before  they  become  known,  are 
in  the  understanding  as  shadows,  and  thus  also  conceal  the  thing 
as  to  its  proper  quality  in  itself ;  nevertheless  they  are  such  things 

813,  19C3,  1983,  2075,  2252,  3252,  42G4,  4674,  6175,  9488,  9659,  10217,  10- 
253.  Shown  from  heaven,  n.  4495,  5265.  That  numbers  multiplied  sio;nify 
."^imihir  things  with  the  simple  numbers  from  which  they  result  by  multiplica- 
tion, n.  5291,  5335,  5708,  7973.  Tliat  the  most  ancient  people  had  heavenly 
arcana  in  numbers,  forming  a  kind  of  computation  of  things  relating  to  the  church, 
n,  575. 


v^OM  i;UM.\0    Hl.\VI,.\     AND    IIK.LI.  l4o 

IIS  may  bo  Knowi),  niul  may,  ulicn  tlioy  art-  known,  be  coniprc- 
liendocl,  provided  only  tliat  \hv  mind  he  deli^^litod  with  tliera,  for 
(Icliirlit  has  h;iht  aloiiji  with  it,  l)(H'aus»^  it  is  fjroiindrd  in  love,  and 
to  tlioso  wlio  love  the;  thinj^s  winch  relate  to  divine-  and  heaveidy 
wisdom,  liglit  shines  from  heaven,  and  gives  illustration. 

2()(>.  W  hat  the  <iuality  of  the  wisdom  of  anjrels  is,  may  be  con- 
cluded from  this  circumstance,  that  they  are  in  the  lijrht  of  heaven, 
and  the  light  of  heaven  in  its  essence  is  divine  truth,  or  divine  wis- 
dom, and  this  light  enlightens  at  the  same  time  tlxwr  internal  sight, 
whieii  is  that  of  the  nnnd,  and  tiieir  external  sight,  which  is  that  of 
the  eyes  :  that  the  light  of  heaven  is  divine  truth,  or  divine  wis- 
dom, see  above,  n.  1'2()  to  138.  The  angels  also  jire  in  celestial 
heat,  which  in  its  essence  is  divine  good,  or  divine  love,  from  which 
they  derive  the  affection  and  desire  of  growing  wise  :  that  the  heat 
of  heaven  is  divine  good,  or  divine  love,  see  above,  n.  133  to  140. 
That  the  angels  are  in  w  isdom,  so  that  they  may  be  called  wis- 
doms, may  be  concluded  from  this  consideration,  that  all  their 
thoughts  and  affections  flow  according  to  a  heavenly  form,  which 
form  is  the  form  of  divine  wisdom,  and  that  their  interiors,  which 
receive  wisdom,  are  composed  to  that  form:  that  the  thoughts  and 
affections  of  the  angels  flow  according  to  the  form  of  heaven,  con- 
sequently also  their  intelligence  and  wisdom,  see  above,  n.  201  to 
212.  That  the  angels  have  supereminent  wisdom,  may  also  be 
manifest  from  this  consideration,  that  their  speech  is  the  speech  of 
wisdom,  for  it  flows  immediately  and  spontaneously  from  thought, 
and  this  latter  from  affection,  so  that  their  speech  is  thought  and 
aftcction  in  an  external  form  ;  hence  it  is  that  nothing  withdraws 
them  from  divine  influx,  and  that  nothing  external,  as  is  the  case 
■with  man  in  liis  speech,  infuses  itself  from  other  thoughts  :  that  the 
speech  of  the  angels  is  the  speech  of  their  thought  and  aflcction, 
see  n.  234  to  24o.  Another  circumstance  also  conspires  to  pro- 
duce such  wisdom  of  the  angels,  and  that  is,  that  all  things  which 
they  sec  with  their  eyes,  and  perceive  with  their  senses,  are  in 
agreement  with  their  wisdom,  inasmuch  as  they  arc  corresponden- 
ces, and  hence  the  objects  are  forms  representative  of  such  things 
as  relate  to  wisdom  :  that  all  things  which  appear  in  the  heavens 
are  correspondences  with  the  interiors  of  the  angels,  and  that  they 
arc  representations  of  their  wisdom,  see  above,  u.  170  to  182. 
Besides,  the  thoughts  of  the  angels  are  not  bounded,  and  contract- 


146  OONCEnXING  'ITEAVEN    AKD    HELL. 

ed  by  ideas  grounded  in  space  and  time,  like  human  thought,  i'ot - 
spaces  and  times  are  proper  to  nature,  and  tlie  things  proper  to 
nature  withdraw  the  mind  from  spiritual  things,  and  take  away 
extension  from  intellectual  vision  :  that  the  ideas  of  the  angels 
are  without  time  and  space,  and  thus  unlimited  more  than  human 
ideas,  see  above,  n.  1(32  to  1G9,  and  191  to  199.  The  thoughts  of 
the  angels  are  not  led  downwards  to  things  terrestrial  and  materi-" 
al,  nor  are  they  interrupted  by  any  cares  respecting  the  necessa-" 
ries  of  life,  thus  neither  are  they  withdrawn  by  those  things  from 
the  delights  of  wisdom,  like  the  thoughts  of  men  in  the  world  ; 
for  all  things  come  to  them  gratis  from  the  Lord,  they  are  clothed 
gratis,  they  are  nourished  gratis,  they  have  habitations  gratis,  [n. 
181,  190]  ;  and  moreover  they  are  gifted  with  deligiits  and  pleas- 
antnesses according  to  the  reception  of  wisdom  from  the  Lord. 
These  observations  are  made  to  the  intent  that  it  may  be  known 
whence  the  angels  have  so  great  wisdom.* 

267.  The  reason  why  the  angels  are  capable  of  receiving  sa 
great  wisdom,  is,  because  their  interiors  arc  open,  and  wisdom, 
like  every  other  perfection,  increases  towards  the  interiors,  thus  ac- 
cording to  their  opening.!  There  are  three  degrees  of  life,  which 
corresponds  to  the  three  heavens,  appertaining  to  every  angel,  [see 
n.  29  to  40]  ;  they  with  whom  the  first  degree  is  open,  are  in  the 
first  or  ultimate  heaven,  they,  with  whom  the  second  degree  is  open, 
are  in  the  second  or  middle  heaven,  but  they  with  whom  the  third 
degree  is  open,  are  in  the  third  or  inmost  heaven  ;  according  to 
these  degrees  is  the  wisdom  of  the  angels  in  the  heavens  ;  hence 
the  wisdom  of  the  angels  of  the  inmost  heaven  immensely  trans- 

*  Concerning  the  wisdom  of  the  angels,  tliatit  is  incompreliensiblc  and  ineffa- 
ble, n.  2795,  2796,  2802,  3314,  3404,  3405,  9094,  9176. 

i  That  so  far  as  man  is  elevated  from  things  external  towards  interior  things, 
so  far  he  comes  into  light,  thus  so  far  into  intelligence,  n.  6183,  0313.  That 
there  is  an  actual  elevation,  n.  7810,  10330.  That  elevation  from  things  exter- 
nal to  things  interior  is  like  elevation  out  of  a  mist  into  light,  n.  4598.  That  ex- 
terior things  are  more  remote  from  the  Divine  [Principle]  in  man,  wherefore 
they  are  respectively  obscure,  n.  6451.  And  likewise  respectively  inordinate, 
n.  990,  3855.  Tliat  interior  things  are  more  perfect,  because  nearer  to  the  Divine 
[Being  or  Principle],  n.  5140,  5147.  That  in  what  is  internal  there  are  a  thou- 
sand and  a  thousand  things  which  appear  as  one  general  thing  in  what  is  exter- 
nal, n.  5707.  That  hence  thought  and  perception  is  clearer  in  proportion  as  it 
is  interior,  n.  5920. 


CONCERNI.N'G    HEAVEN    AM)    HEEL.  I  17 

•cends  the  wisdom  of  tlic  angels  of  the  middle  licavcn,  and  llic  wis- 
dom of  these  latter  immensely  transcends  the  wisdom  of  the  angels 
of  the  ultimate  heaven,  [see  above,  n.  tJOi),  ~10,  and  of  what  quali- 
ty the  degrees  are,  n.  ;JS].  The  reason  why  such  discrimination!^ 
exist  is,  because  those  things  which  arc  in  a  superior  degree  are 
singulars,  and  thoso  thiuL^s  which  are  in  an  inferior  degree  are  things 
general,  and  things  general  are  the  continents  of  things  singular  ; 
things  singular,  in  respect  to  things  general,  arc  as  thousands  or 
myriads  to  one,  and  so  is  the  wisdom  of  the  angels  of  a  superior 
heaven  to  the  wisdt)m  of  the  angels  of  an  inferior  heaven.  IJut 
still  the  wisdom  of  the  latter,  in  like  manner  transcends  the  wis- 
dom of  man,  for  man  is  in  a  corporeal  j)rincij)le  and  its  sensualities, 
and  the  corporeal  sensualities  of  man  are  in  the  lowest  degree  : 
hence  it  is  evident  what  kind  of  wisdom  they  possess,  who  think 
from  things  sensual,  that  is,  who  are  called  sensual  men,  viz.  that 
they  are  not  in  any  wisdom,  but  only  in  science  :*  it  is  otherwise 
with  those  men  whose  thoughts  are  elevated  above  the  things  of 
sense,  and  especially  whose  interiors  are  open  even  into  the  li^ht 
of  heaven, 

2(58.  How  great  the  wisdom  of  the  angels  is,  may  be  manifest 
from  this  consideration,  that  in  the  heavens  there  is  a  communica- 
tion of  all  things,  the  intelligence  and  wisdom  of  one  being  com- 
municated to  another,  heavni  being  a  communion  of  all  iroods  ;  the 
reason  is,  because  heavenly  love  is  such,  that  it  wills  that   what  is 

*  That  the  sensual  principle  is  the  ultimate  of  the  life  of  man,  adliering  to, 
and  inhering  in,  his  corporeal  principle,  n.  5077,  5767,  9*212,  i>21(),  9331,  9730. 
That  he  is  called  a  sensual  man  who  judges  and  concludes  all  thin'fs  from  tlie 
senses  of  the  body,  and  wlio  believes  nothing  but  what  he  sees  with  his  eyes  and 
touches  with  his  hands,  n.  .j094,  7693.  Tiiat  such  a  man  thinks  in  externals, 
and  not  interiorly  in  himself,  n.  r-,089,  .5094,  G5G4,  7093.  That  his  interiors  arc 
eloscd,  so  that  he  sees  nothing  therein  of  spiritual  truth,  n.  G'iGl,  r).-'44,  6845. 
In  a  word,  that  he  is  in  gross  natural  lumen,  and  thus  perceives  nothing  which 
is  from  the  light  of  heaven,  n.  6201,  6310,  6504,  C844,  6845,  6598,  6612,  6614, 
6622,  6624.  That  interiorly  he  is  in  contrariety  to  those  things  which  relate  to 
heaven  and  the  church,  n.6201,  6316,  0844,  6845,  6948,  0949.  Thai  the  learn- 
ed become  of  such  a  character,  who  have  confirmed  themselves  against  the 
truths  of  the  church,  n.  0316.  That  sensual  men  are  cunning  and  malicious 
more  than  others,  n.  7093,  102.30.  That  they  reason  sharply  and  cunningly  but 
from  corporeal  memory,  in  which  they  make  ail  intelligence  to  consist,  n.  195, 
19fi,  5700,  10236.  But  that  they  reason  from  the  fallacies  of  the  senses,  n.  5084, 
6548,  6049.  7693. 


148  CONCERNING    HEAVEN    AND    HELL. 

its  own  should  be  another's,  wherefore  no  one  in  heaven  perceives 
his  own  good  in  himself  as  a  good,  unless  it  be  also  in  another, 
whence  likewise  is  derived  the  happiness  of  heaven  :  this  quality 
the  angels  derive  from  the  Lord,  Avhose  divine  love  is  of  such  a 
nature.  That  there  is  such  communication  in  the  heavens  has  been 
also  given  nie  to  know  by  experience :  some  simple  spirits  have 
been  occasionally  taken  up  into  heaven,  and  when  they  were  there, 
they  came  also  into  angelic  wisdom,  and  in  this  case  understood 
such  things  as  they  could  not  before  comprehend,  and  spake  such 
things  as  they  were  incapable  of  uttering  in  their  former  state. 

269.  What  is  the  quality  of  the  wisdom  of  the  angels,  it  is  im- 
possible to  describe  by  words,  and  it  can  only  be  illustrated  by  some 
general  observations.  The  angels  can  express  by  a  single  word 
what  a  man  cannot  express  by  a  thoiisand  words ;  and  besides,  in 
one  angelic  expression  there  are  things  innumerable  which  cannot 
be  expressed  by  the  words  of  human  language,  for  in  singular  the 
things  spoken  by  the  angels,  there  are  arcana  of  wisdom  in  contin- 
ual connexion,  to  which  human  sciences  do  not  reach  :  the  angels 
also  supply,  by  the  tone  of  their  voices,  what  they  do  not  express 
fully  by  the  words  of  their  speech,  in  which  tune  of  the  voice  there 
is  contained  an  affection  of  things  in  their  order,  since,  as  was  said 
above,  n.  236,  241,  by  sounds  they  express  affections,  and  by  words 
the  ideas  of  thought  derived  from  affections:  hence  it  is  that  the 
things  heard  in  heaven  are  said  to  be  ineffable.  The  angels,  in  like 
manner,  can  utter  in  a  few  Avords  singular  the  things  which  are 
written  in  a  volume  of  any  book,  and  can  impress  such  things  on 
every  word  as  elevate  to  interior  wisdom  ;  for  their  speech  is  such 
that  it  is  consonant  with  affections,  and  every  word  with  ideas ; 
expressions  are  also  varied,  by  an  infinity  of  methods,  according 
to  the  series  of  the  things  which  are  in  a  complex  in  the  thought. 
The  interior  angels  also  can  discover  the  whole  life  of  a  speaker 
from  the  tone  of  his  voice,  and  from  some  expressions  attending  it, 
for  from  a  variegation  of  tone  by  ideas  they  perceive  in  the  expres- 
sions his  ruling  love,  on  which  the  singular  things  of  his  life  are  as 
it  were  inscribed.*     From  these  considerations  it  is  evident  what  is 

^  Tliat  wliat  rules,  or  lias  universal  dominion  with  man,  is  in  singular  the 
things  oflii:^  life,  thus  in  all  and  singular  tlie  things  of  liis  affection  and  thoiiglil, 
n.  4450,  5940,  G150,  6571,  7648,  8067,  8853  to  8658.  That  the  quality  of  man 
i«  sucii   as  his  riding  love  i<.   n.  ^^^.  1040,  8858;  illustrated  bv  cia"-"^'"" 


CONCERNING  HEAVEN  ANB  HELL.  149 

ihe  quality  of  tlic  wisdom  of  the  aiij^els.  Tlieir  wisdom,  in  respect 
to  human  wisdom,  is  as  a  myriad  to  one,  compuralivoly  as  the 
movinjj  forces  of  tlie  whole  hody,  which  are  innumerahle,  are  to  the 
actions  resulting  from  them,  which,  hefore  human  sense,  appear 
as  one;  or  as  the  thousand  things  of  an  object  viewed  by  a  perfect 
microscope  are  l<»  llu-  one  obscure  thing  presented  before  the  nuked 
eye.  This  case  1  shall  aJso  illustrate  by  an  example  :  an  angel 
from  his  wisdom  described  regeneration,  and  produced  arcana  con- 
cerning it  in  their  order  to  the  amount  of  a  hundred,  and  fdled 
every  arcanum  with  ideas  which  contained  interior  arcana,  and 
tliis  from  beginning  to  end,  for  he  explained  in  what  manner  the 
spiritual  man  is  conceived  anew,  is  carried  as  it  were  in  the  womb, 
IS  born,  grows  up,  and  is  successively  perfected  ;  he  said  that  he 
could  increase  the  number  of  arcana  even  to  some  thousands,  and 
that  what  he  had  said  related  only  to  the  regeneration  of  the  exter- 
nal man,  and  that  innumerable  other  things  related  to  the  regene- 
ration of  the  internal  man.  From  these  and  other  similar  cases 
which  were  heard  from  the  angels,  it  was  made  evident  to  me  how 
great  is  their  wisdom,  and  how  great  the  ignorance  of  man  respec- 
tively, who  scarcely  knows  what  regeneration  is,  and  is  not  ac- 
^uaihted  with  a  single  step  in  its  progression. 

270.  Something  shall  now  be  said  concerning  the  wisdom  of  the 
angels  of  the  third  or  inmost  heaven,  and  how  much  it  exceeds 
the  wisdom  of  the  angels  of  the  first  or  ultimate  heaven.  The  wis- 
dom of  the  angels  of  the  third  or  inmost  heaven  is  incomprehensi- 
ble, even  to  those  who  are  in  the  ultimate  heaven  ;  the  reason  is, 
because  the  interiors  of  the  angels  of  the  third  heaven  are  open  to 
the  third  degree,  but  the  interiors  of  the  angels  of  the  first  heaven 
only  to  the  first  degree,  and  all  wisdom  increases  towards  the  inte- 
riors, and  is  perfected  according  to  their  opening,  [n.  208,  207]. 
Inasmuch  as  the  interiors  of  the  angels  of  the  third  or  inmost  hea- 
ven are  opened  to  the  third  degree,  therefore  divine  truths  are  as  it 
were  inscribed  on  them,  for  the  interiors  of  the  third  degree  are  in 

S854,  RS57.  That  what  reigns  iinivcrsally  inaUns  the  lifo  of  the  spirit  of  man, 
11.  764*.  Tliat  it  is  his  very  will,  his  very  love,  and  the  end  of  his  life,  since 
what  a  man  wills,  thr.t  he  loves,  and  what  lie  loves,  that  he  regards  as  an  end, 
n.  1317,  15G8,  ir>71,  19U9,  379G,  5949,  0930.  Thai  therefore  man  is  of  such 
•1  quality  as  iiis  will  i.-:,  or  of  such  a  quality  as  his  ruling  love  is,  or  of  such  a 
quality  a.«  the  end  of  his  life  is,  n.  loGS,  1571,  3570,  4054,  6571,  €934,  69.38, 
S8j(;,  10070.  111109.  10110,  10284. 
20 


floO  CONCERNING    HEAVEN    AND    HEL^. 

^he  form  of  heaven  more  than  the  interiors  of  the  second  and  First 
<legree,  and  the  form  of  heaven  is  from  divine  truth,  thus  according 
to  divine  wisdom  ;  hence  it  is  that  divine  truth  appears  as  it  were 
inscribed  on  those  angels,  or  as  implanted  and  innate  :  wherefore 
those  angels,  as  soon  as  they  hear  genuine  divine  truths,  immedi- 
ately acknowledge  and  perceive  them,  and  afterwards  as  it  were 
see  them  inwardly  in  themselves  :  since  the  angels  of  that  heaven 
are  of  such  a  quality,  therefore  they  never  reason  about  divine 
truths,  still  less  do  they  hold  controversy  concerning  asy  truth, 
whether  it  be  so  or  not  so  ;  nor  do  they  know  what  it  is  to  believe 
or-  to  have  faith,  for  they  say,  what  is  faith,  when  I  perceive  and 
see  that  it  is  so  ?  This  case  they  illustrate  by  comparisons  ;  as 
with  that  of  a  man  who  in  company  with  another  sees  a  house  and 
various  things  in  it  and  around  it,  and  says  to  his  companion,  that 
he  ought  to  believe  in  such  things,  and  that  they  are  such  as  he 
sees ;  or  as  a  person  who  sees  a  garden  with  its  trees  and  fruits, 
•and  tells  his  companion,  that  he  ought  to  have  faith  that  it  is  a  gar- 
den, and  that  the  trees  are  trees  and  the  fruits  fruits,  when  yet  he 
sees  them  clearly  with  his  eyes  :  hence  it  is  that  those  angels  never 
name  the  term  faith,  nor  have  any  idea  of  it,  wherefore  neither  do 
they  reason  about  divine  truths,  still  less  do  they  hold  controversy 
concerning  any  truth  whether  it  be  so  or  not  so.*  But  the  angels 
of  the  first  or  ultimate  heaven  have  not  divine  truths  thus  inscribed 
on  their  interiors,  because  with  them  only  the  first  degree  of  life  is 
open,  and  therefore  they  reason  concerning  truths,  and  they  who 
reason  see  scarcely  any  thing  beyond  the  immediate  object  about 
which  they  reason,  or  go  beyond  the  subject  except  only  to  confirm 
it  by  certain  arguments,  and  when  they  have  confirmed  it,  they 
■say  that  it  is  a  matter  of  faith,  and  that  it  ought  to  be  believed. 
On  this  subject  I  have  discoursed  with  the  angels,  who  told  me, 

*  That  the  celestial  angels  are  acquainted  with  innumerable  things,  and  are 
immensely  wiser  than  the  spiritual  angels,  n.  2713.  That  the  celestial  angels 
do  not  think  and  speak  from  a  principle  of  faith,  like  the  spiritual  angels,  inas- 
much as  they  are  in  a  perception  from  the  Lord  of  all  things  relating  to  faith,  ii. 
202,  507,  (507,  784,  1 121,  1387,  1398,  1442,  1919,  7G80,  7877,  8780,  9277,  1033G. 
That  in  regard  to  the  truths  of  faith,  they  say  only,  yea,  yea,  or  nay,  nay,  but 
that  the  spiritual  angels  reason  whether  it  be  so,  n.  2715,  3246,  4448,  9166, 
10786 ;  where  the  Lord's  words  are  explained,  let  your  discourse  he  yea,  yea, 
nay,  nay,  AJatt.  v.  36 


CONCEUMNG  HEAVEN  AND  HELI  '  151. 

that  tlie  distinction  between  the  wisdom  of  tlie  angels  of  the  tJiird 
heaven  and  tlie  wisdom  of  the  iingeis  of  (lie  first  lieaveii,  is  like  tli^ 
distinction  between  wliat  is  lucid  and  what  is  obscure  ;  they  also 
compared  the  wisdom  of  the  angels  of  the  third  heaven  with  a 
niagniticeiit  palace  full  of  all  things  designed  for  use,  encompassecW. 
With  paradises  on  all  sides,  and  with  inagnilicent  objects  of  various 
kinds  around  those  paradises,  and  said  that  those  angels,  inasmuch 
as  they  are  in  the  truth  of  wisdom,  can  enter  into  the  palace,  and 
see  all  things,  and  likewise  walk  in  the  paradises  in  every  direc- 
tion, and  be  delighted  with  whatever  they  behold  :  but  it  is  other- 
wise with  those  who  reason  concerning  truths,  and  especially  with 
those  who  dispute  about  them,  because  these,  iuusriiuch  as  they  do 
not  see  truths  from  the  light  of  truth,  but  imbibe  them  either  from 
others,  or  from  the  literal  sense  of  the  Word,  which  they  do  not 
interiorly  understand,  say  that  they  are  to  be  beheved,  or  that  faith 
is  to  be  exercised  on  those  subjects,  into  which  they  are  afterwards 
unwilling  that  interior  sight  should  enter :  concerning  persons  of 
this  description  the  angels  said,  that  they  cannot  approach  to  the 
first  threshold  of  the  palace  of  wisdom,  still  less  enter  into  the  pal- 
ace and  walk  about  in  the  paradises,  since  they  stop  at  the  begin- 
ning of  the  way  that  leads  to  it ;  but  that  it  is  otherw  ise  with  those 
■who  are  in  the  truths  themselves,  since  nothing  retards  their  unlim- 
ited progress,  inasmuch  as  the  truths  seen  are  their  conductors  in 
every  direction,  leading  them  into  wide  and  open  fields,  since  every 
truth  is  of  infinite  extension,  and  is  in  conjunction  with  a  multi- 
plicity of  other  truths.  They  said  further,  that  the  wisdom  of  the 
angels  of  the  inmost  heaven  consists  principally  in  this,  that  they 
see  divine  and  heavenly  things  in  each  individual  object,  and  tilings 
wonderful  in  a  series  of  several  objects  ;  for  all  things  which  ap- 
pear before  their  eyes  have  correspondence,  so  that  when  they  see 
palaces  and  gardens  their  view  does  not  close  in  such  tilings  as  are 
before  their  eyvs,  but  they  see  the  interior  things  in  which  they 
originate,  thus  to  which  they  correspond,  and  this  with  all  variety 
according  to  the  face  of  the  objects,  thus  beholding  innumerable 
things  together  in  order  and  connexion,  which,  in  such  case,  so  de- 
light their  minds,  that  they  seem  to  be  carried  out  of  themselves : 
that  all  things  which  appear  in  the  heavens  correspond  to  the  divine 
things  appertaining  to  the  angels  from  the  Lord,  see  above,  n.  170 
to  17*». 


152  COiVCEUNINC    HEAVEN    AND    HELL. 

271.  The  reason  why  the  angels  of  the  third  heaven  are  of  such 
a  quahty,  is,  because  they  are  in  love  to  the  Lord,  and  tliis  love 
opens  the  interiors  of  the  mind  to  the  third  degree,  and  is  the  re- 
ceptacle of  all  things  appertaining  to  wisdom.  It  is  further  to  be 
noted,  that  the  angels  of  the  inmost  heaven  are  still  continually 
perfecting  in  wisdom,  and  this  also  in  a  manner  different  from  the 
angels  of  the  ultimate  heaven  :  the  angels  of  the  inmost  heaven  do 
not  store  up  divine  truths  in  the  memory,  thus  neither  do  they 
make  any  science  of  them,  but  immediately  on  hearing  them,  they 
perceive  them,  and  commit  them  to  the  life,  consequently  divine 
truths  remain  with  them  as  if  inscribed  on  them,  for  what  is  com- 
mitted to  the  life  thus  abides  internally  :  but  the  case  is  otherwise 
with  the  angels  of  the  ultimate  heaven,  for  these  first  store  up  di- 
vine truths  in  the  memory,  and  reduce  them  to  a  science,  and 
hence  call  them  forth  and  perfect  their  vmderstanding  by  them,  and 
without  interior  perception  whether  they  be  truths  they  will  them, 
and  commit  them  to  life  ;  hence  they  are  respectively  in  obscurity. 
It  is  worthy  of  remark,  that  the  angels  of  the  third  heaven  are  per- 
fected in  wisdom  by  hearing  but  not  by  the  sight ;  those  things 
which  they  hear  from  preaching  do  not  enter  into  their  memory, 
but  immediately  into  the  perception  and  will,  and  are  incorj)oraled 
into  the  life  ;  but  the  things  which  those  angels  see  with  their  eye? 
enter  into  their  memory,  and  they  reason  and  discourse  about 
them,  whence  it  appears  evident,  that  bearing  is  to  them  the  way 
of  wisdom  ;  this  likewise  is  from  correspondence,  for  the  hearing 
corresponds  to  obedience,  and  obedience  is  of  the  life,  whereas  the 
eye  corresponds  to  intelligence,  and  intelligence  has  relation  to 
doctrine.*  The  state  of  these  angels  is  also  described  in  the  AVord 
throughout,  as  in  Jeremiah :  "  /  icill  put  My  lato  into  their  mind, 
and  will  write  it  on  their  heart,  they  shall  not  teach  any  more  every 
one  his  friend,  and  every  one  his  brother,  saying,  know  ye  Jehovah, 
for  every  one  of  them  shall  knoio  Me  from  the  least  of  them  to  the  great- 
est of  themC''  xxxi.  33,  34  :  and  in  Matthew  :  "  Your  discourse 
shall  he  yea  yea,  nay  nay,  whatsoever  is  beyond  this  isfroiu  evil,''''  v. 

*  Concerning  the  correspondence  of  the  cnr  and  of  licaiing,  n.  4G52  to  4660, 
That  the  ear  corresponds  to  perception  and  obedience,  and  tliat  hence  it  signifies 
those  principles,  n.  2542,  38G9,  4Go3,  5017,  7210,  8361,  9311,  9397,  10065. 
That  it  signifies  the  reception  of  trutljs,  n,  5471,  5475,  9920.  Concerning  the 
correspondence  of  the  eye  and  of  its  sight,  n.  4403  to  4421,  4523  to  4534.  That 
the  sight  of  the  eye,  hence  signifies  intelligence  which  is  of  faith,  and  also  signi- 
fies faith,  n.  2701,  4410,  4526,  6923,  9051,  10569. 


ro.\<  KUMXli    IIKAVEN    ANU    llELl..  I.">S 

36:  the  rcnsoii  why  what  is  hoyoiid  those  rxprcssions  is  fioin  evil, 
is,  because  it  is  not  iVoiii  the  Loril,  iVtr  ihc  truths  which  are  im- 
planted in  the  angels  of  the  third  heaven  are  iVoiii  the  Lord,  be- 
cause those  angels  are  in  love  to  Iliin  :  love  to  the  Lord  in  that 
heaven  consists  in  wdhng  and  doing  divine  truth,  for  divine  truth 
is  the  Lord  in  heaven. 

'Zl'i.  An  additional  reason,  which  also  in  heaven  is  a  ))riniary 
one,  why  tiic  angels  are  capable  ot'  receiving  so  great  wisdom,  is. 
because  ihcy  arc  void  of  self-love,  for  in  proportion  as  any  one  is 
void  of  that  love,  in  the  same  pro|)ortion  he  is  capable  of  growing 
wise  in  things  divine  ;  it  is  this  love  which  closes  the  interiors 
against  the  Lord  and  heaven,  and  opens  the  exteriors  and  turns 
them  to  self,  wherefore  all  they  with  whom  that  love  domineers  arc 
ni  thick  darkness  as  to  those  things  «"hich  relate  to  heaven,  how- 
soever they  may  be  in  light  as  to  those  things  which  are  of  the 
world.  But  the  angels,  on  the  other  hand,  inasmuch  as  they  are 
void  of  that  love,  are  in  the  light  of  wisdom  ;  for  the  heavenly  loves 
in  which  they  are,  which  are  love  to  the  Lord  and  neighbourly  love, 
open  the  interiors,  because  those  loves  are  from  the  Lord,  and  the 
Lord  Himself  is  in  them  :  that  those  loves  make  heaven  in  genera), 
and  form  heaven  with  every  one  in  particular,  may  be  seen  above, 
n.  13  to  19.  Inasmuch  as  heavenly  loves  open  the  interiors  to  the 
Lord,  therefore  also  all  the  angels  turn  their  faces  to  the  Lord,  [n. 
142],  for  in  the  spiritual  world  love  is  what  turns  the  interiors  of 
every  one  to  itself,  and  in  whatsoever  direction  it  turns  the  interiors, 
it  turns  also  the  face,  for  the  face  there  acts  in  unity  with  the  interi- 
ors, being  their  external  form.  Inasmuch  as  love  turns  the  interiors 
and  the  face  to  itself,  therefore  also  it  conjoins  itself  with  them,  for 
love  is  spiritual  conjunction,  on  which  account  also  it  communicates 
all  that  it  has  with  them  :  it  is  from  this  conversion  and  consequent 
conjunction  and  communication,  that  the  angels  derive  wisdom  : 
that  all  conjunction  in  the  spiritual  world  is  according  to  conver- 
sion, may  be  seen  above,  n.  2.j5. 

•273.  The  angels  are  continually  perfecting  in  wisdom  :*  but  still 
they  cannot  be  so  far  perfected  to  eternity,  as  to  attain  to  any  pro- 
portion between  their  wisdom  and  the  divine  wisdom  of  the  Lord, 
for  the  divine  wisdom  of  the  Lord  is  infinite,  and  that  of  the  an 
gels  is  finite,  and  no  proportion  is  given  between  what  is  infinite 
and  what  is  finite. 

•  That  thp  angel?  arc  peifecting  to  eternity,  n.  4803.  6048. 


134  COXCERVING    HEAV2M    .VXD    IIP.LL. 

274.  Inasmuch  as  wisdom  perfects  tlio  angels,  and  makes  their 
life,  and  whereas  heaven  with  its  goods  liows-in  with  every  one  ac- 
cording to  his  wisdom,  therefore  all  in  heaven  desire  Avisc^om,  and 
appetite  it,  almost  as  a  hungry  man  appetites  food ;  science  also, 
intelligence,  and  wisdom,  are  spiritual  nourishment,  as  food  is  nat- 
ural nourishment  ;  they  also  mutually  correspond  to  each  other. 

^75.  The  angels  in  one  heaven  and  likewise  in  one  society  of 
heaven,  are  not  in  similar  wisdom,  but  in  dissimilar  ;  they  who  are 
in  the  midst  are  in  the  greatest  wisdom,  and  they  who  are  round 
about,  even  to  the  boundaries,  are  in  lesser  wisdom  :  the  decrease 
of  wisdom  according  to  distance  from  the  midst  is  like  the  decrease 
of  Ijght  verging  to  shade,  [see  above,  n.  43  and  128] :  light  also 
with  the  angels  is  in  a  similar  degree,  inasmuch  as  the  light  of 
heaven  is  divine  wisdom,  and  every  one  is  in  light  according  to  its- 
reception :  concerning  the  light  of  hoavrn  and  its  various  recej)- 
tion,  see  above,  n.  12G  to  132. 


Co.\'CERNIXC    THE    StATE    OF     InXOCENCE    OF    THE    AnGELS    IX 

5  Heavex. 

276.  Wliat  innocence  is,  and  what  is  its  quality,  is  knovrn  to  a 
few  in  the  world,  and  not  at  all  to  those  who  are  in  evil ;  it  appears 
indeed  before  the  eyes,  and  this  from  the  face,  the  speech,  and  the 
gestures,  especially  of  infants,  but  still  its  nature  is  unknown,  and 
still  less  is  it  known  that  it  is  that  in  which  lieaven  stores  itself  up 
in  man  :  to  the  intent  therefore  that  the  subject  may  be  more 
clearly  apprehended,  I  shall  proceed  in  order,  and  speak  first  con- 
cerning the  innocence  of  infancy,  and  next  concerning  the  inno- 
cence of  wisdom,  and  lastly  concerning  the  state  of  heaven  in  re- 
gard to  innocence. 

277.  The  innocence  of  infancy,  or  of  infants,  is  not  genuine  in. 
aiocence,  for  it  is  only  in  the  external  form,  and  not  in  the  internal, 
nevertheless  from  it  may  be  loarnt  the  quality  of  innocence,  for  it 
shines  forth  from  their  faces,  and  from  some  of  their  gestures,  and 
from  their  first  speech,  and  affects,  because  they  have  no  internal 
thought,  for  they  do  not  yet  know  Avhat  is  good  and  evil,  also  what 
is  true  and  false,  from  which  principles  thought  is  derived  ;  bene* 
they  have  no  prudence  grounded  in  proprium,  no  purpose  and  de- 
liberation, thus  no  end  which  regards  evil  ;  neither  have   they  a 


CONCCKM.VG    HEAVL.N    AM)    HELI-  loo 

propiuiiu  acqiiirod  from  llir  love  ot"  self  and  of  the  wuiUl  ;  nor  do 
they  attribute  any  thm^x  to  themselves,  refenini;  all  that  they  have 
receiveil  to  their  parents  ;  eontenl  with  a  few  things,  and  those 
trifling,  which  are  jiiien  them,  they  are  filled  with  <;[ladncss  ;  they 
have  no  solicitude  ahoiit  food  and  raiment,  aud  none  concerning 
futurity  ;  they  do  not  look  to  the  world,  and  sufter  themselves  to 
be  captivated  by  it ;  they  love  their  parents,  their  nurses,  and  their 
infant  companions,  with  whom  they  sport  in  innocence  ;  they  suf- 
fer themselves  to  be  led,  they  hearken  and  obey ;  and  whereas 
they  are  in  this  state,  they  receive  all  things  in  the  life,  whence 
they  derive  becoming  manners  without  knowing  from  whence  they 
derive  them  ;  hence  too  they  derive  speech  and  the  rudiment  of 
memory  and  thought,  for  the  receiving  and  implanting  of  v.hich 
their  state  of  innocence  serves  as  a  medium  :  but  this  innocclfce,  as 
was  said  above,  is  external,  because  only  of  the  body,  not  of  the 
mind,*  for  their  mind  is  not  yet  formed,  since  mind  is  understand- 
ing and  will,  and  the  thought  and  afiection  thence  derived.  It  has 
been  told  me  from  heaven,  that  infants  are  especially  under  the 
Lord's  auspices,  and  that  they  have  an  influx  from  the  inmost  hea- 
ven, where  there  is  a  state  of  innocence  ;  and  that  the  influx  pass- 
es through  their  interiors,  and  that  iii  passing  through  it  docs  not  af- 
fect those  interiors  except  by  innocence  ;  and  that  hence  innocence 
is  presented  to  view  in  the  face,  and  in  some  gestures,  and  becomes 
apparent ;  and  that  it  is  this  innocence  by  which  the  parents  are 
inmostly  affected,  and  which  tnakes  the  love  whicli  is  called  storgc, 
[that  is  natural  affection  of  parents  towards  their  offspring]. 

278.  The  innocence  of  wisdom  is  genuine  innocence,  because  it 
is  internal,  for  it  is  of  the  mind  itself,  thus  of  the  will  itself,  and 
thence  of  the  understanding,  and  when  innocence  is  in  those,  it  is 
also  wisdom,  for  wisdom  appertains  to  those ;  hence  it  is  said  in 
heaven  that  innocence  dwells  in  wisdom,  and  that  the  angels  have 
wisdom  in  proportion  as  they  have  innocence  :  that  this  is  the  case, 
they  confirm  by  this  consideration,  that  they  who  are  in  a  state  of 

"  Tl'.at  tlic  innocence  of  infants  is  not  true  iniioccnci-,  Ijut  tiiat  trno  innocence 
dwells  in  vvistlom,  n.  IGIG,  2305,  2306,  3495,  4563,  4797,  5608,  9301,  lOOai. 
That  the  good  of  infancy  is  not  spiritual  good,  but  that  it  becomes  so  by  tire 
implantation  of  truth,  n.  3504.  That  novcrtholcss  the  good  of  infancy  is  a  me- 
dium by  which  intelligence  is  implanted,  n.  1016,  3183,  9301,  10110.  That 
man,  without  the  good  of  innocence  in  infancy,  would  be  a  wild  bvast,  n.  3494 
That  wliatsoevcr  is  imbued  in  infancy,  appears  natural,  n.  3494. 


156  CONCEIliNING    HEAVEX    ANt)    lIELl. 

innocence  attribute  nothing  of  good  to  themselves,  but  considei' 
themselves  only  as  receivers,  and  ascribe  all  things  to  the  Lord  ; 
that  they  are  willing  to  be  led  by  Him  and  not  by  themselves  ; 
that  they  love  every  thing  >vhich  is  good  and  arc  delighted  with 
every  thing  which  is  true,  because  they  know  and  perceive  that  to 
love  what  is  good,  thus  to  will  and  to  do  it,  is  to  love  the  Lord, 
and  that  to  love  what  is  true  is  to  love  their  neighbour  ;  that  they 
live  contented  with  what  they  have,  whether  it  be  little  or  much, 
because  they  know  that  they  receive  as  much  as  is  profitable  for 
them,  little,  if  little  be  profitable,  and  much,  if  much  be  profitable, 
and  that  they  do  not  know  what  is  profitable  for  them,  bccause 
this  is  known  only  to  the  Lord,  who  has  a  view  to  what  is  eternal 
in  all  things  which  He  provides  ;  hence  neither  are  they  anxious 
about  the  future,  calling  anxiety  for  the  future  care  for  the  mor- 
row, which  they  say  is  grief  for  the  loss  of  non-receptioil  of  such 
things  as  are  not  necessary  for  the  uses  of  life  ;  with  companions 
they  never  act  from  an  evil  end,  but  from  what  is  good,  just  and 
sincere,  calling  it  cunning  to  act  from  an  evil  end,  which  cunning 
they  shun  as  the  poison  of  a  serpent,  since  it  is  altogether  contrary 
to  innocence  :  inasmuch  as  they  love  nothing  more  than  to  be  led 
of  the  Lord,  and  whereas  they  refer  all  things  to  Him,  as  b^ing 
received  from  Him,  therefore  they  are  removed  from  their  propri- 
um  [or  selfhood],  and  in  proportion  as  they  are  removed  from  their 
proprium,  in  the  same  proportion  the  Lord  flows-in  ;  hence  it  is< 
that  whatsoever  things  they  hear  from  Him,  whether  it  be  through 
the  medium  of  the  Word,  or  the  medium  of  preaching,  they  do  not 
store  them  up  in  the  memory,  but  immediately  obey,  that  is,  will 
and  do  them,  the  will  itself  being  their  memory  :  these  for  the  most 
part  appear  simple  in  the  external  form,  but  they  are  wise  and  pru- 
dent in  the  internal,  being  such  as  are  understood  by  the  Lord 
where  He  says,  "  Be  yc  prudent  as  serpents,  and  simple  as  doves,'' 
Matt.  X.  IG:  such  is  the  innocence  which  is  called  the  innocence 
of  wisdom.  Inasmuch  as  innocence  attributes  nothing  of  good  to 
itself,  but  ascribes  all  good  to  the  Lord,  and  since  it  thus  loves  to 
be  led  of  the  Lord,  and  hence  is  receptive  of  all  good  and  truth 
from  Avhich  wisdom  is  derived,  therefore  man  is  so  created,  that 
when  he  is  an  infant  he  may  be  in  innocence,  but  extei-nal,  yet 
when  he  becomes  old  he  may  be  in  internal  innocence,  that  by  the 
former  he  mav   come  into  the   latter,  and  from  the   latter  into  the 


COXCP.RNINO    llEAVKN    AND    HELL.  lo7 

former,  wliercfnrc  also  man,  when  \\<t  becomes  old,  decreases  like- 
wise ill  body,  and  becomes  anew  like  an  infant,  but  as  a  wise  in- 
lant,  tJius  an  angel,  for  an  angel  is  a  wise  infant  in  an  eminent 
sense  :  hence  it  is  that,  in  the  Word,  an  infant  signirtes  an  inno- 
cent, and  an  old  man  a  wise  man   who  is  in  innocence.* 

*27U.  The  case  is  similar  with  every  one  who  is  regenerated,  re- 
generation being  re-birth  as  to  the  spiritual  man ;  he  is  first  intro- 
duced into  the  innocence  of  infancy,  which  consists  in  this,  that  he 
knows  nothing  of  truth,  and  has  no  ability  of  good,  from  himself, 
but  only   from  the   Lord,  and  that  he   desires  and  appetites   those 
filings  for  this  only   reason,   because   truth  is  truth,  and   because 
good  is  good  ;  those  also  are  given  him  by  the  Lord,  as  he  advan- 
ces in  age  ;  he  is  led  first  into  the  science  of  them,  next  from  sci- 
ence into  intelligence,  and  lastly  from  intelligence  into  wisdom,  in- 
nocence  always   accompanying  him,  which  consists,  as  was  said, 
in  this,  that  he  knows  nothing  of  truth  and  has  no  ability  of  good 
from  himself,   but  from  the  Lord  :  without  this  faith  and  its  per- 
ception, no  one  can  receive  any  thing  of  heaven  :  in  this  principal- 
ly consists  the  innocence  of  wisdom. 

280.  Inasmuch   as   innocence  consists  in  being  led  by  the  Lord 
and  not  by  self,  hence   all  who  are  in  heaven  are  in   innocence, 
for    all    who    are   there    love    to    be    led    by    the   Lord  ;  for  they 
know  that  to  lead  themselves  is  to  be  led  by  the  proprium,  and 
the   proprium  consists  in  loving  self,  and  he  who  loves  himself 
does  not  s'llVer  himself  to  be  led  by  another  :  hence  it   is,  that  so 
far  as  an  angel  is  in  innocence,  so  far  he  is  in  heaven,  that  is,  so 
far  in  divine  good  and  divine  truth,  for  to  be  m  these  is  to  be  in 
heaven.     The  heavens  therefore  are  distinguislied  according  to  in- 
nocence ;  they  who  are  in  the  ultimate  or  first  heaven  are  in  inno- 
cence of  the  first  or  ultimate  degree  ;  they  Avho  are  in  tlie  middle 
or  second  heaven  are  in  innocence  of  the  second  or  middle  degree  ; 
but  they  who  arc  in  the  inmost  or  third  heaven  are  in  innocence  of 
the  third  or  inmost  degree  ;  these  latter   therefore  are  the  very  in- 
nocences of  heaven,  for  above  all  the  rest  they  love  to  be  led  by  the 
Lord  as  infants  by  their  father  ;  wherefore  also  they  receive  divine 

*  That  by    infants,  in  the  Word,  is  signitif.'d  innocence,  n.  3608.     And  like- 
wise by  sucklings,  n.  3183.     That    by  an  old  man  is  signified  a  wise  man,  and 
111  the  abstract   sense  wisdom,  n.  3183,  6523.     That  man  is  so  created,  that  in 
proportion  as  he  verges  to  old  age,  ho  mnv  become  as  an  infant,  and  that  then 
21 


158  CONCERNING    HEAVEN    AND    HELt.. 

truth,  whicli  they  hear  either  immediately  from  the  Lord  or  medi- 
ately by  the  Word  and  by  preaching,  directly  in  the  will,  and  do 
it,  and  thus  commit  it  to  life;  hence  their  Avisdom  so  far  exceeds 
that  of  the  angels  of  the  inferior  heavens,  [seen.  270,  271].  Inas- 
much as  those  angels  are  of  such  a  quality,  therefore  they  are 
nearest  to  the  Lord,  from  Avhom  they  derive  innocence,  and  are 
likewise  separated  from  the  proprium,  so  that  they  live  as  it  were 
in  the  Lord  :  >hey  appear  simple  in  the  external  form,  and  before 
the  eyes  of  the  angels  of  the  inferior  heaVens  ttiey  seem  as  infants, 
thus  as  little  ones,  and  likewise  as  those  who  are  not  very  wise, 
although  they  are  the  wisest  of  the  angels  of  heaven  :  for  they 
know  that  they  have  nothing  of  wisdom  from  themselves  and  that 
to  be  Avise  is  to  acknowledge  this,  also  to  acknowledge  that  what 
they  know  is  as  nothing  in  respect  to  what  they  do  not  know  ;  to 
know,  to  acknowledge,  and  to  perceive  this,  they  say  is  the  first 
step  to  wisdom.  Those  angels  are  also  naked,  inasmuch  as  naked- 
ness corresponds  to  innocence.* 

28L  I  have  had  much  discourse  with  the  angels  concerning  in- 
nocence, ai\fl  have  been  informed  that  innocence  is  the  esse  of  all 
good,  and  hence  that  good  is  good  only  in  proportion  as  innocence 
is  in  it,  consequently  that  wisdom  is  only  so  far  wisdom  as  it  par- 
takes of  innocence,  and  that  the  case  is  the  same  with  love,  charity, 
and  faith  ;  and  tliat  hence  it  is  that  no  one  can  enter  heaven  unless 
he  has  innocence  ;  and  that  this  is  what  is  meant  by  the  Lord  where 
He  says,  '■'■Suffer  infants  to  come  to  Mc,  and  forbid  them  not,  for  of 
such  is  the  kingdom  of  the  heavens  :  verily  I  say  unto  you,  whosoever 
shall  not  receive  the  kingdom  oj  the  heavens  as  an  infant,  he  shall  not 
enter  therein,'"  Mark  x.  14,  15;  Luke  xviii.  16,  17:  by  infants  in 
this  passage,  as  also  in  other  parts  of  the  Word,  are  meant  inno- 
cents ;t  a  state  of  innocence  is  also  described  by  the  Lord  in  Matt. 

innocence  may  be  in  wisdom,  and  that  the  man  in  that  state  may  pass  into  hcav>. 
en,  and  become  an  angel,  n.  3183,  5G08. 

*  That  all  in  the  inmost  heaven  arc  innocences,  n.  154,  273C,  36S7.  And 
that  tlicrcfore  they  appear  to  others  as  infants,  n.  154.  That  they  arc  also  na- 
ked, n.  1G5,  8375,  9960.  That  nakedness  is  of  innocence,  n.  105,  8375.  That 
spirits  have  a  custom  of  testifying  innocence  by  putting  off  their  clothes,  and 
presenting  themselves  naked,  n.  8375,  9960. 

t  That  every  good  of  love  and  truth  of  faith  ought  to  have  innocence  in  it, 
that  it  may  be  good  and  true,  n.  2526,  2780,  311],  3994,  6013,  7840,  9262^ 
10134.     That  innocence  is  the  essential  of  what  is  -rood  and  true,  n.  27S0.  7640 


coNcERMNc;  iiea\1:n  and  hell.  Joy 

Ti.  '2i  to  35,  but  by  mere  correspondences  :  the  reason  wlir  good 
is  only  so  fur  2;ood  as  iiniocencc  is  in  it,  is,  because  all  i^oodis  from 
the  Lord,  and  innocence  consists  in  beinj^  willing  to  be  led  by  the 
liord.  I  have  also  been  informed,  that  truth  cannot  be  conjoined 
to  good  and  good  to  truth,  except  by  means  of  innocence  :  hence 
likewise  it  is,  that  an  angel  is  not  an  angel  of  luavon  unless  inno- 
cence be  in  him,  for  heaven  is  not  in  any  one  until  truth  be  con- 
joined to  good  in  him,  whence  the  conjunction  of  truth  and  good 
is  called  the  heavenly  marriage,  and  the  heavenly  marriage  is  hea- 
ven. 1  have  been  further  int'ormed,  that  love  truly  conjugial  de- 
rives its  existence  from  innocence,  because  from  the  conjunction 
of  good  and  truth  in  which  two  minds  are,  viz.  the  minds  of  the 
husband  and  of  the  wife,  which  conjunction,  when  it  descends,  is 
presented  under  the  shape  of  conjugial  love  ;  for  conjugial  part- 
ners, like  tlieir  minds,  mutually  love  each  other:  hence  there  is  a 
sportiveness  as  of  infancy  and  as  of  iiniocence  in  conjugial  love.* 
28:2.  Inasinuch  as  innocence  is  the  very  esse  of  good  with  the 
ajigels  of  heaven,  it  is  evident  that  the  divine  good  proceeding  from 
the  Lord  is  innocence  itself,  for  it  is  that  good  which  flows-in  with 
the  angels,  and  affects  their  inmost  principles,  and  disposes  and 
adapts  them  to  receive  all  the  good  of  heaven ;  the  case  is  similar 
with  infants,  whose  interiors  are  not  only  formed  by  a  transflux  of 
innocence  from  the  Lord,  but  arc  also  continually  adapted  and  dis- 
posed to  receive  the  good  of  heavenly  love,  since  the  good  of  inno- 
cence acts  from  the  inmost,  for,  as  was  said,  it  is  the  esse  of  all 
good  :  from  the;^e  considerations  it  may  be  manifest,  that  all  inno- 
cence is  from  the  Lord :  hence  it  is  that  the  Lord,  in  the  Word,  is 

Tliat  no  ono  is  admilfrrl  Into  lieavnii  unless  ]\o.  has  soninttiin/i  nf  innorcnce,   B. 
4797. 

*  That  love  truly  conjugial  is  innocence,  n.  273G.  That  conjugial  love  con- 
sists in  willing  what  the  other  wills,  thus  mutually  and  reciprocally, "n.  2731. 
That  they  who  arc  in  conjugial  love  cohabit  togethor  in  the  inmost  principles  of 
life,  n.  2732.  That  there  is  a  union  of  two  minds,  and  thus  that  from  love  they 
arc  ono,  n.  101G3,  101G9.  That  love  truly  conjugial  derives  its  origin  and  es- 
sence from  the  marriage  of  good  and  truth,  n.  272S,  2729  :  concerning  angelio 
spirits  who  have  a  perception  whether  there  bo  a  conjugial  principle,  from  tfus 
idea  of  the  conjunction  of  good  and  of  truth,  n.  107.'3G.  That  conjugial  love  is 
altogether  circumstanced  like  the  conjunction  of  sood  and  of  truth,  n.  1094, 
2173,  2420,  2303,  3102,  3155,  3179,  31d0,  435t^,  5107,  5835,  920G,  9207,  9495, 
9G37.  That  therefore,  in  the  Word,  by  marriage  is  understood  the  marriage  of 
good  and  truth,  such  as  is  in  heaven,  and  such  as  should  be  in  tiic  churcli,  ii- 
31.32,  4434,  4334. 


IGU  CONCERNING  HEAVEN  AN'd  HELL. 

called  a  lamb,  for  a  lamb  signifies  innocence.*  Inasmucli  as  iniio^' 
trence  is  the  inmost  in  every  good  of  heaven,  lliercfore  also  it  so 
affects  the  mind,  that  he  who  is  made  sensible  of  it,  as  is  the  case 
when  an  angel  of  the  inmost  heaven  approaches,  seems  to  himself 
to  be  taken  out  of  himself,  and  hence  to  be  affected  and  as  it  were 
carried  away  with  such  a  delight,  that  every  delight  of  the  world 
appears  a«  nothing  respectively  :  I  speak  this  from  an  appercep- 
tion of  it. 

283.  All  who  are  in  the  good  of  innocence  are  affected  with  in- 
nocence, and  so  far  as  any  one  is  in  that  good,  so  far  he  is  affect- 
ed :  but  they  who  are  not  in  the  good  of  innocence  are  not  affected 
with  it  ;  wherefore  all  they  who  arc  in  hell  are  altogether  contrary 
to  innocence,  nor  do  they  know  what  innocence  is  ;  yea,  they  are 
of  such  a  quality,  that  in  pi'oportion  as  any  one  is  innocent,  in  the 
same  proportion  they  burn  with  a  desire  to  do  him  mischief;  hence 
it  is  that  they  cannot  endure  to  see  infants,  and  that  as  goon  as 
they  see  them  they  are  inflamed  with  a  cruel  lust  to  hurt  them. 
From  this  consideration  it  was  made  evident,  that  the  proj)r!um  of 
man,  and  hence  the  love  of  self,  is  against  innocence,  for  ail  who 
are  in  hell  ^re  in  the  proprium,  and  hence  in  the  love  of  self.t 


Concerning  the  State  of  Peace  in  Heaven. 

284.  He  who  has  not  been  in  the  peace  of  heaven,  cannot  have 
any  perception  of  what  the  peace  is  in  which  the  angels  are ;  man 
also,  so  long  as  he  is  in  the  body,  cannot  receive  the  peace  of  hea- 
ven, thus  cannot  perceive  it,  because  the  perception  of  man  is  in 
the  natural  :  in  order  to  perceive  the  peace  of  heaven,  a  man  ought 
to  be  of  such  a  quality,  that  as  to  thought  he  may  be  cai)able  of 
being  elevated  and  withdrawn  from  the  body  and  of  being  kept  in 
the  spirit,  and,  in  such  case,  of  being  with  the  angels  :  inasmuch 
as  the  peace  of  heaven  has  been  thus  perceived  by  me,  1  am  able 
to  describe  it,  but  not  in  word  such  as  it  is  in  itself,  because  human 

*  That  a  Iamb,  in  the  Word,  signifies  innocence  and  its  good,  n.  3094,  10132. 

t  That  the  proprium  of  man  consists  in  loving  liimsclf  more  than  God,  and 
the  world  taorc  than  heaven,  and  in  making  his  neighbour  of  no  account  in  re- 
spect to  himself,  thus  that  it  consists  in  the  love  of  self  and  of  the  world,  n.  G94 
731,  4317,  5600.  That  the  wicked  are  altogether  against  innocence,  so  that 
^hey  f  annot  endure  its  presence,  n.  2126. 


ONCERNING    IM'.AVnN    AND    IIKM.. 


\6\ 


tvoids  arc  not  .'ulrf|iiutc  to  c-xprt-ss  it,  but  f)iily  in  words  piicli  as  it 
is  comparutivi'ly,  in  regard  to  that  rest  of  mind  w  liiih  tlu'y  enjoy 
who  arc  content  in  (.Jod. 

'28-5.  The  inmost  things  of  heaven  are  two,  a  iz.  innocence  and 
peace  ;  they  are  called  inmost,  Itecause  they  proceed  innnediately 
from  the  Lord  :  innocence  is  that  from  whiclj  is  derived  every  frood 
of  lieaven,  and  peace  is  that  from  which  is  derived  all  the  delijrhl 
of  good:  every  good  has  its  delight:  each,  both  good  and  delight, 
is  of  love,  for  what  is  loved,  this  is  called  good,  and  is  also  per- 
ceived as  delightful  :  hence  it  follows,  that  those  two  inmost,  inno- 
cence and  peace,  proceed  from  the  divinclove  of  the  Lord,  and  af- 
fect the  angels  from  an  inmost  groutid.  That  innocence  is  the  in- 
most of  good,  may  be  seen  in  the  article  immediately  preceding, 
where  the  state  of  the  innocence  of  the  angels  of  heaven  is  treated 
of;  but  that  peace  is  the  inmost  of  delight  derived  from  the  good 
of  innocence,  shall  now  be  explained. 

28G.  We  shall  first  speak  of  the  origin  of  peace.  Divine  peace 
is  in  the  Lord,  existing  from  the  union  of  the  Divine  itself,  and  of 
the  Divine  Human  in  Him  :  the  Divine  of  peace  in  heaven  is  from 
the  Lord,  existing  from  His  conjunction  with  the  angels  of  heaven, 
and  in  particular  from  the  conjunction  of  good  and  truth  with  every 
angel  ;  these  are  tjie  origins  of  peace  :  from  which  consideration 
it  may  be  manifest,  that  peace  in  the  heavens  is  the  Divine  inmost- 
ly  aflecting  with  blessedness  every  good  there,  thus  the  source  of 
■dl  the  joy  of  heaven  ;  and  that  it  is  in  its  essence  the  divine  joy  of 
the  divine  love  of  the  Lord  from  His  conjunction  with  heaven  and 
with  every  one  there  ;  this  joy  perceived  by  the  liOrd  in  the  angels, 
and  by  the  angels  from  the  Lord,  is  peace  :  hence  by  derivation 
fhe  angels  have  every  blessedness,  delight,  and  happiness,  or  that 
which  is  called  heavenly  joy.* 

287.  Inasmuch  as  the  origins  of  peace  arc  from  this  source, 
therefore  the  Lord  is  called  the  Prince  of  Peace,  and  saith  that 
from  Him  is  peace,  and  in  Him  is  peace ;  the  angels  also  arc  call- 
ed angels  of  peace,  and  heaven  the  habitation  of  peace  ;  as  in  the 

"  That  by  peace  in  the  supreme  sense  is  meant  llic  Lord,  because  from  Ilini 
is  peace,  and  in  the  internal  sense  heaven,  bciaiise  the  inlialiitants  arc  in  a  state 
of  peace,  n.  3780,  4G61.  That  peace  in  tlic  heavens  is  ll»e  Divine  inmostly  af- 
fecting with  blessedness  every  good  and  truth  I  here,  and  that  it  is  incomprelien- 
sible  to  man,  n.  9-2,  3780,  501)2,  8455,  8l'G5.  Tliat  divine  peace  is  in  good,  but 
not  in  truth  %vithout  good,  n    8722. 


16.2  CONCERNING    HEAVEN    AND    HELL. 

following  passages  :  "  A  child  is  born  to  us,  a  Son  is  given  to  us,  on 
tchosc  shoulder  is  the  government,  and  His  name  shall  be  called  Won- 
derful, Counsellor,  God,  Hero,  the  Father  of  Eternity,  the  Prince 
OF  Peace  ;  of  the  multiplication  of  His  government  and  peace  there 
shall  he  no  end,''''  Isaiah  ix.  5,  G :  "  Jesus  said,  peace  /  leave  tvith 
you.  My  peace  I  give  unto  you,  not  as  the  world  giveth  give  I  unto 
you,''''  John  xiv.  27  :  "  These  things  have  I  spolcen  unto  yon,  that  in 
Me  ye  tnay  have  peace,"  John  xvi.  33  :  ''Jehovah  shall  lift  up  His 
faces  to  theci  and  shall  give  thee  peace,"  Numbers  vi.  26  :  "  The 
ANGELS  OF  PEACE  wccp  bitterly,  the  pathways  are  vastcded,''^  Isaiah 
xxxiii.  7,  8  :  "  The  zvork  of  justice  shall  pe  peace,  and  My  people 
shcdl  dwell  in  the  habitation  of  peace,"  Isaiah  xxxii.  17,  18. 
That  divine  and  heavenly  peace  is  the  peace  which  is  meant  in  the 
Word,  may  also  be  manifest  from  other  passages  where  it  is  named, 
as  Isaiah  lii.  7,  chap.  liv.  10,  chap.  lix.  8  :  Jerem.  xvi.  5,  chap.  xxv. 
37,  chap.  xxix.  11;  Haggai  ii.  9  ;  Zcch,  viii.  12;  Psalm  xxxvii. 
37  ;  and  in  other  passages.  Inasmuch  as  peace  signifies  the  Lord 
and  heaven,  and  likewise  heavenly  joy  and  the  delight  of  good, 
therefore  salutations,  in  antient  times,  were  in  these  words,  peace 
BE  UNTO  YOU,  and  hence  also  at  this  day  they  are  the  same,  which 
the  Lord  also  confirmed  by  saying  to  the  disciples  whom  he  sent 
forth,  "  Into  whatsoever  house  ye  enter,  first  say,  peace  be  to  this 
house  ;  and  if  the  son  of  peace  be  there,  your  peace  shall  rest  upon  it,^^ 
Luke  X.  5,  6  ;  and  the  Lord  Himself  likewise,  when  he  appeared 
to  the  apostles,  said  '■'■  Peace  be  ivith  you,''''  John  xx.  19,  21,  26. 
A  state  of  peace  also  is  understood  in  the  Word,  by  its  being  said 
of  Jehovah  that  He  smelled  an  odour  of  rest,  as  Exod.  xxix.  18,  25, 
41,  Levit.  i.  9,  13,  17,  chap.  ii.  2,  9,  chap.  vi.  8,  14,  chap,  xxiii.  12, 
13,  18,  Numb.  xv.  3,  7,  13,  chap,  xxviii.  6,  8,  13,  chap.  xxix.  2,  6, 
8,  13,  36:  by  an  odour  of  rest,  in  the  celestial  sense,  is  signified 
the  perception  of  peace.*  Inasmuch  as  peace  signifies  the  union 
of  the  Divine  itself  and  of  the  Divine  Human  in  the  Lord,  and  the 
conjunction  of  the  Lord  with  heaven  and  with  the  church,  there- 
fore the  sabbath  was  instituted  for  a  remembrance  of  those  things, 

*  That  odour,  in  the  Word,  signifit's  the  perceptivity  of  what  is  agreeable  or 
disagreeable,  according  to  the  quality  of  love  and  of  faith,  of  which  it  is  predica- 
ted, n.  3577,  4626,  4628,  4748,  5021,  102S2.  That  an  odour  of  rest,  when  ap- 
plied to  Jehovah,  denotes  the  perceptivity  of  peace,  n.  925,  100.54.  That  on 
this  account,  frankincense,  incense,  odours  in  oils  and  ointments,  were  made 
representative,  n.  925,  4748,  .5621,  10177. 


CONCERMNii    lli;.\\KN     AM)    UT.Ll..  lliU 

and  hafi  its  name  from  rest  or  peace,  and  was  the  most  lioly  rep- 
resentative of  the  eliurcli,  on  wliirli  account  the  Lord  eaUed  Him- 
self the  Lord  of  the  sahbatli,  Malt.  xii.  8,  Mark  ii,  27,  2b,  Luke 
vi.  5.* 

288.  The  poac«  of  lieaccn,  inasmuch  as  it  is  the  Divine  ininost- 
ly  alVccting  with  hlesseihiess  the  jrood  itself  whicii  appertains  to 
the  angels,  does  not  come  lo  their  manifest  perception,  except  by 
a  delight  of  iieart  when  they  arc  in  the  good  of  their  life,  and  by  a 
pleasantness  when  they  hear  truth  which  is  in  agreement  w  ith  their 
good,  and  by  a  cheerfulness  of  mind  when  they  perceive  the  con- 
junction of  those ;  nevertheless  it  thence  flows-in  into  all  the  acts 
and  cogitations  of  their  life,  and  there  j)rcsents  itself  as  joy,  even 
in  an  external  species.  But  peace,  as  to  its  quality  and  quantity, 
difters  in  the  heavens  according  to  tiie  innocence  of  the  inhabitants, 
since  innocence  and  peace  walk  hand  in  hand  ;  for,  as  was  said 
above,  innocence  is  the  source  of  all  the  good  of  heaven,  and  peace 
is  the  source  of  all  the  delight  of  that  good  :  hence  it  may  be  man- 
ifest, that  similar  things  may  be  said  of  a  state  of  peace  as  were 
said  in  the  foregoing  article  concerning  a  state  of  innocence  in  the 
heavens,  since  innocence  and  peace  are  joined  together  like  good 
and  its  delight,  for  good  is  made  sensible  by  its  delight,  and  delight 
is  known  from  its  good  :  this  being  the  case,  it  is  evident  that  the 
angels  of  the  inmost  or  third  heaven  are  in  the  third  or  inmost  de- 
gree of  peace,  because  they  are  in  the  third  or  inmost  degree  of  in- 
nocence ;  and  that  the  angels  of  the  inferior  heavens  are  in  a  less 
degree  of  peace,  because  in  a  less  degree  of  innocence,  [see  above, 
n.  280].  That  innocence  and  peace  dwell  together,  like  good  and 
its  delight,  may  be  seen  in  the  case  of  infants,  who,  because  they 
are  in  innocence,  are  also  in  peace  ;  and  because  they  are  in  peace, 
therefore  all  things  with  them  are  full  of  sportiveness  :  but  peace 
with  infants  is  external  peace,  for  internal  peace,  like  internal  in- 

*  That  sahbatli,  in  the  supromo  sense,  signified  the  union  of  liie  Divine  itself 
and  of  the  Divine  Human  in  tlio  Lord,  in  tlm  internal  sense  the  conjunrtion  of 
the  Divine  Hiiinan  of  the  Lord  with  heaven  and  with  the  rhnrcli,  in  fjoneral.tho 
conjunction  of  good  and  truth,  thus  the  heavenly  marriage,  n.  8495,  1035G, 
10730.  Hence  that  rest  on  the  sabbath  day  signifie<l  a  state  of  that  union,  be- 
cause tiicn  the  Lord  hath  rest,  and  by  it  there  is  peace  and  salvation  in  the  heav- 
ens and  in  the  earth,  and  in  the  respective  sense  the  conjunction  of  the  Lord 
with  man,  because  then  he  hath  peace  and  salvation,  n.  8404,  8510,  103GO. 
10367,  10370,  10374,  106G8,  10730. 


16<t  COAUEUMM;    UEAVliN    AND    HELL. 

jiocence,  id  not  given  except  iu  wisdom,  and  sijice  it  is  given  irt 
Tvisdoni,  it  is  given  in  tlic  conjunction  of  good  and  truth,  for  thence 
comes  wisdom  :  heavenly  or  angelic  peace  is  also  given  with  men 
who  are  in  wisdom  from  the  conjunction  of  good  and  truth,  and 
who  thence  perceive  themselves  content  in  God,  yet,  so  Ion"-  as 
they  live  in  the  world,  it  lies  stored  up  in  their  interiors,  but  is  re- 
vealed when  they  leave  the  body  and  enter  heaven,  for  there  the 
interiors  are  opened. 

289.  Inasmuch  as  divine  peace  exists  from  the  conjunction  of 
the  Lord  with  heaven,  and,  specifically  with  every  angel,  from  the 
conjunction  of  good  and  truth,  therefore  the  angels,  when  they 
arc  in  a  state  of  love,  arc  in  a  state  of  peace,  for  then  good  is  con- 
joined to  truth  with  them  :  that  the  states  of  the  angels  are  by  turns 
changed,  sec  also  n.  154  to  IGO.  The  case  is  similar  with  regard 
to  the  man  who  is  regenerating,  when  the  conjunction  of  good  and 
truth  has  place  with  him,  as  is  the  case  especially  after  tempta- 
tions, on  which  occasion  he  comes  into  a  state  of  delight  grounded 
hi  heavenly  peace-*  This  peace  is  comparatively  like  morning  or 
day-dawn  in  the  time  of  spring,  at  which  time,  the  night  being  past, 
all  things  of  the  earth  begin  to  derive  new  life  from  the  rising  of 
the  sun,  whilst  a  vegetable  odour  diffuses  itself  from  the  dew  v/hich 
descends  from  heaven,  and  likewise,  by  means  of  the  vernal  tem- 
perament, gives  fertility  to  the  ground,  and  also  infuses  pleasant- 
ness into  human  minds  ;  and  this  by  reason  that  morning  or  day- 
dawn  in  the  time  of  spring  corresponds  to  the  state  of  peace  of  the 
angels  in  heaven,  [see  n.  155].t 

290.  I  have  also  discoursed  with  the  angels  concerning  peace, 
telling  them,  that  it  is  called  peace  in  the  world  when  wars  and 
hostilities  cease  between  kingdoms,  and  when  enmity  and  discord 
cease  amongst  men,  and  that  it  is  believed  that  internal  peace  con- 
sists in  a  repose  of  the  mind  on  the  removal  of  cares,  and  especial- 
ly in  tranquillity  and  delight  arising  from  success  in  business  ;  but 
the  angels  said,  that  rest  of  mind,  and  tranquillity  and  delight 
arising  from  the  removal  of  cares  and  from  success  in  business, 
appear  as  constituent  of  peace,  but  that  they  are  not  so,  except 
with  those  who  are  in  heavenly  good,  since  no  peace  is  given  except 

■'  That  the  conjunction  of  good  and  truth  v.ith  man  wlio  is  regenerating,  is 
effected  in  a  state  of  peace,  n.  3C9G,  8517. 

t  Tliat  a  state  of  peace  in  the  heavens  is  as  a  state  of  day-dawn  and  of  spring 
'fi  the  earth-!,  n.  17-.?fj,  2780,  5G62. 


f'ONCF.RMNO    HEAVEN    AND    ItELI-  ^dCi- 

in  tli;il  good,  ini'.simich  us  ponce  flows-in  rroiu  the  Lord  into  tiieii- 
inmoiit,  aiul  froin  their  inmost  descends  and  Hows  dctwn  into  their 
inferitus,  and  presents  repose  of  mind  [iiiriis],  trampiiMity  of  mind 
[ani/iius],  and  joy  thence  derived.  But  with  those  who  arc  in  evil, 
no  peace  is  given  ;*  it  appears  indeed  as  if  tliey  have  rest,  tranquil- 
Hty  and  deliifht  when  thiiii^s  snceee<l  accor(hn<j  to  tlieir  wishes,  hut 
it  is  external  and  not  internal,  for  inleriorly  they  burn  with  enmities, 
hatreds,  revenge,  cruelty,  and  several  other  r\il  lusts,  in  whicii  also 
their  miiul  [aniini/s]  indulges  itself,  as  soon  as  they  see  any  one 
who  does  not  favour  them,  and  thus  hursts  forth  into  open  violence 
w  hen  unrestrained  by  fear  ;  and  that  hence  it  comes  to  pass  that 
their  delight  dwells  in  insanity,  whilst  the  delight  of  those  who  are 
in  good  dwells  in  wisdom  ;  the  ditlerence  is  like  what  subsists  be- 
tween hell  and  heaven. 


Concerning  the    Conjunction  of  Heaven  with   the 
Human  Race. 

•291.  It  is  a  thing  known  in  the  church,  that  all  good  is  from 
God,  and  nothing  from  man,  and  that  therefore  no  one  ought  to 
ascribe  any  good  to  himself;  and  it  is  also  a  known  thing,  that  evil 
is  from  the  devil  ;  hence  it  is  that  they  who  speak  from  the  doc- 
trine of  the  church,  say  of  those  who  act  well,  and  likewise  of  those 
who  speak  and  preach  piously,  that  they  are  led  of  God,  but  they 
say  the  contrary  of  those  who  do  evil  and  speak  impiously  :  these 
things  could  not  be  so,  unless  man  had  conjunction  with  heaven 
and  conjunction  with  hell,  and  unless  those  conjunctions  were  with 
his  will  and  with  his  understanding,  for  fn)m  those  tlie  body  acts 
and  the  mouth  speaks  :  what  is  the  nature  and  quality  of  that  con- 
junction shall  now  be  shown. 

292.  There  are  attendant  on  every  man  both  good  spirits  and 
evil  spirits;  by  good  spirits  man  has  conjunction  with  heaven,  and 
by  evil  spirits  with  hell  :  those  sjjirits  are  in  the  world  of  spirits, 
which  is  in  the  midst  between  heaven  and  hell,  which  world  will 
be   specifically  treated   of  in  the  following  pages.     When   those 

"  That  the  cupidities  which  originate  in  the  love  of  self  and  of  the  world,  en- 
iir<>ly  take  away  peace,  n.  3170,  5GG2.  That  some  make  peace  to  consist  in 
rostlessuess  and  in  sucli  tilings  as  are  contrary  to  peace,  n.  56<J2.  That  there  is 
no  peace  civen,  unless  the  cupiiUlics  of  evil  arc  removed,  n.  5GC^. 


■!l6t)  CONCERMXG    IlEAVEiN    AND    HETiL. 

spirits  coine  to  man,  they  enter  into  all  his  memory,  and  thence 
into  all  his  thought,  evil  spirits  into  those  things  of  the  memory 
and  of  the  thought  which  are  evil,  but  good  spirits  into  those  things 
of  the  memory  and  of  the  thought  which  arc  good.  The  spirits  do 
not  at  all  know  that  they  are  with  man,  but  when  they  are  with 
him  they  believe  that  all  things  appertaining  to  the  man's  memory 
and  thought  are  theirs ;  neither  do  tliey  see  man,  because  those 
things  which  are  in  our  solar  world  are  not  the  objects  of  their 
vision  :*  the  greatest  caution  is  exerted  by  the  Lord  to  prevent 
spirits  from  knowing  that  they  are  attendant  on  man  ;  for  if  they 
knew  it  they  would  speak  with  him,  and  in  such  case  evil  spirits 
would  destroy  him,  for  evil  spirits,  inasmuch  as  they  are  conjoin- 
ed with  hell,  desire  nothing  more  than  to  destroy  man,  not  only  as 
to  the  soul,  that  is,  as  to  faith  and  love,  but  also  as  to  the  body  ; 
the  case  is  otherwise  when  they  do  not  speak  with  man,  for  then 
they  do  not  know  that  what  they  think  and  likewise  what  they 
speak  is  from  him,  for  in  speaking  one  amongst  another  they  speak 
also  from  man,  but  ihey  believe  that  the  things  which  they  speak 
arc  their  own,  and  every  one  esteems  and  loves  what  is  his  own, 
thus  spirits  are  bound  to  love  and  esteem  man,  although  they  do 
iiot  know  it.  That  such  is  the  conjunction  of  spirits  with  man  has 
been  so  made  known  to  me  from  the  continual  experience  of  seve- 
ral years,  that  nothing  is  more  certainly  known  to  me. 

293.  The  reason  why  spirits  who  communicate  with  hell  are  also 
adjoined  to  man,  is,  because  man  is  born  into  evils  of  every  kind, 
and  hence  his  first  life  is  derived  entirely  from  evils,  wherefore  un- 
less spirits  of  a  similar  quality  to  his  own  were  adjoined  to  him  he 
could  not  live,  yea,  neither  could  he  be  withdrawn  from  his  evil^ 
and  be  reformed  ;  wherefore  he  is  kept  in  his  life  by  evil  spirits, 
and  is  withheld  from  it  by  good  spirits ;  by  both  also  he  is  held  in 
equilibrium,  and  because  he  is  in  equilibrium  he  is  in  his  freedom, 
and  can  be  withdrawn  from  evils  and  inclined  to  good,  and  like- 
wise have  good  implanted  in  him,  which  cannot  in  any  wise  be 
done  unless  he  be  in  freedom,  nor  can  freedom  be  given   him  un- 

*  That  angels  and  spirits  are  attendant  on  every  man,  and  that  by  tliem  man 
hath  communication  with  the  spiritual  world,  n.  097,  2796,  2880,  28c7,  4047, 
4048,  r>S40  to  5866,  5976  to  5993.  That  man  without  spirits  attendant  on  Jiim 
cannot  live,  n.  5993.  That  man  doth  not  appear  to  spirits,  as  neither  do  spirits 
appear  to  man,  n.  5885.  That  spirits  can  see  nothing  which  is  in  our  solar 
world  appertaining  to  man,  except  with  liim  with  whom  they  spealc,  n.  1880. 


COXCF.RNINO    riEAVF.V    AND    HEM..  lOT 

ifss  spirits  from  lioll  act  on  one  part  mid  spirits  from  lieaven  on 
tlif  otluT,  and  man  bt-  in  the  midst.  It  lias  heen  also  shown,  thai 
man,  so  far  as  he  jiartakcs  of  what  is  here<htury,  and  what  ia  thence 
self-derived,  would  have  no  hfe,  if  it  were  not  allowed  him  to  be  ia 
evil,  and  n<jne  likewise  if  he  were  not  in  freedom  :  also  that  he 
cannot  be  compelled  to  what  is  good,  and  that  what  is  of  compul- 
sion doth  not  inhere  ;  and  further,  that  the  good  whicJi  man  re- 
ceives in  freedom  is  implanted  in  his  will,  and  becomes  as  his  pro- 
priitm  ;*  ami  that  hence  it  is  that  man  has  communication  with 
hell,  and  also  with  heaven. 

'21)4.  M'liat  is  the  nature  and  quality  of  the  communication  ol 
heaven  with  good  spirits,  and  what  the  nature  and  quality  fd" 
the  communication  of  hell  with  evil  s[)irits,  and  hence  what  the 
nature  and  cpiality  of  the  conjunction  of  heaven  and  hell  with 
man,  shall  also  be  shown.  All  the  spirits  who  are  in  the  world  of 
s})irits,  have  communication  with  heaven  or  with  hell,  the  evil  with 
hell  and  the  good  with  heaven  :  heaven  is  distinguished  into  soci- 
eties, in  like  manner  hell  :  every  spirit  belongs  to  some  society, 
and  likewise  subsists  by  influx  thence,  so  as  to  act  in  unity  with  it : 
hence  it  is,  that  as  man  is  conjoined  with  spirits,  so  he  is  conjoined 
with  heaven  or  with  hell,  and  indeed  with  that  society  there  in 
which  he  is  as  to  his  affection,  or  as  to  his  love  :  for  all  the  socie- 
ties of  heaven  art;  distinct,  according  to  the  affections  of  good  and 
of  truth,  and  all  the  societies  of  hell  according  to  the  affections  of 
what  is  evil  and  false  :  concerning  the  societies  of  heaven,  see 
above,  n.  41  to  45,  also  n.  148  to  lol. 

295.  Spirits  are  adjoined  to  man  of  such  a  quality  as  he  himself 
is  as  to  affection  or  as  to  love,  but  good  spirits  aije  adjoined  to  him 
by  the  Lord,  whereas  evil  spirits  arc  invited  by  the  man  himself; 

"  That  all  freedom  is  of  love  and  aflToction,  since  what  a  man  lovctli  that  ho 
doeth  freely,  n.  2870,  3158,  8907,  8990,  9585,  9591.  Inasmuch  as  freedom  is 
of  love,  that  it  is  of  man's  life,  n.  2873.  That  nothing  appears  as  man's  own 
but  what  is  from  freedom,  n.  2880.  That  man  ought  to  have  freedom,  to  be  ra- 
pablc  of  being  rpfnrmed,  n.  1937,  1947,  287G,  2881,  3145,  31415,  3158,  4031, 
■<700.  That  otherwise  the  love  of  good  and  of  truth  cannot  be  implanted  in 
man,  and  ha  appropriated  apparently  as  his  own,  n.  2877,  2879,  2880,  2888, 
-•700.  That  nothing  is  conjoined  to  man  whieh  is  of  compulsion,  n.  2875,  8700. 
That  if  man  coidd  be  reformed  by  compulsion,  all  would  be  refonned,  n.  2831. 
That  what  is  of  compulsion  in  reformation  is  hurtful,  n.  4031  What  states  of 
compulsion  are,  n.  8392. 


168  CONCERNING    HEAVEN    AND    HELL. 

but  the  spirits  attendant  on  man  are  chanf^otl  according  to  the 
changes  of  his  afteetions,  hence  one  sort  of  spirits  attend  him  in 
infancy,  another  sort  in  chiklhood,  another  sort  in  adolescence 
and  youth,  and  another  sort  in  old  age  :  in  infancy  the  attendant 
spirits  arc  such  as  are  in  innocence,  thus  who  communicate  Avith 
the  heaven  of  innocence,  which  is  the  inmost  or  third  heaven  ;  in 
childhood  the  attendant  spirits  are  such  as  are  in  the  afl'ection  of 
knowing,  thus  who  communicate  with  the  ultimate  or  first  heaven  ; 
in  adolescence  and  youth  the  attendant  spirits  are  such  as  are  in 
the  aftection  of  truth  and  of  good,  and  thence  in  intelligence,  thus 
who  communicate  with  the  second  or  middle  heaven  ;  but  in  old 
age  the  attendant  spirits  are  such  as  are  in  wisdom  and  innocence, 
thus  who  communicate  with  the  inmost,  or  third  heaven  :  but  this 
latter  adjunction  is  effected  by  the  Lord  with  those  who  are  ca- 
pable of  being  reformed  and  regenerated  :  but  the  case  is  other- 
wise with  those  who  are  not  capable  of  being  reformed  and  reffen- 
erated  ;  to  these  latter  also  good  spirits  are  adjoined,  that  by  them 
they  may  be  withheld  from  evil  as  much  as  possible,  yet  their  im- 
mediate conjunction  is  with  evil  spirits  who  communicate  with  hell, 
whence  they  have  such  attendant  spirits  as  they  themselves  are ; 
if  they  be  lovers  of  themselves,  or  lovers  of  gain,  or  lovers  of  re- 
venge, or  lovers  of  adultery,  similar  spirits  are  present,  and  as  it 
were  dwell  in  their  evil  affections  ;  and  so  far  as  man  cannot  be 
restrained  from  evil  by  good  spirits,  so  far  the  attendant  evil  spirits 
inflame  him,  and  in  proportion  as  the  evil  affection  prevails,  in  the 
same  proportion  they  adhere  and  do  not  recede.  Thus  a  wicked 
man  is  conjoined  to  hell,  and  a  good  man  is  conjoined  to  heaven. 
29C.  The  reason  why  man  is  ruled  by  spirits  from  the  Lord,  is, 
because  he  is  not  in  the  order  of  heaven,  for  he  is  born  into  tlie 
evils  which  are  of  hell,  thus  altogether  contrary  to  divine  order, 
wherefore  he  must  be  reduced  into  order,  and  he  cannot  be  so  re- 
duced except  mediately  by  spirits  :  it  would  be  otherwise  if  man 
were  born  into  the  good  which  is  according  to  the  order  of  heaven, 
in  which  case  he  would  not  be  ruled  of  the  Lord  by  spirits,  but  by 
order  itself,  thus  by  general  influx.  By  this  influx  man  is  ruled  as 
to  those  things  which  proceed  from  ihought  and  will  into  act,  thus 
as  to  speech  and  as  to  actions,  for  both  the  latter  and  the  former 
flow  according  to  natural  order,  with  which  therefore  the  spirits 
who  are  adjoined  to  man  have  nothing  in  common.     By  general 


CONCERNINO    HKAVEN    AND    HELL.  Itl'i 

intlnx  from  the  ."spiritual  world  aiiiinals  arc  uls(j  govcnifd,  Itf-rause 
llicse  arc  in  the  order  of  tlioir  lilc,  nor  liavf  tliry  IkvII  uI»I«^  to  per- 
vert-and  destroy  it,  because  tliey  have  no  rationality:*  what  the 
distinction  is  between  men  and  beasts,  may  be  seen  above  n.  3D. 

^97.  As  to  what  further  eoneerns  the  conjunction  of  heaven  with 
the  human  race,  it  is  to  be  noted,  that  the  Lord  Himself  flows-in 
with  every  man,  according  to  the  order  of  heaven,  both  into  his 
inmost  and  into  his  ulliniates,  and  arranges  him  to  receive  heaven, 
and  rules  iiis  ultiniates  from  his  inmost,  and  at  the  same  time  the 
inmost  from  his  ultimates,  and  thus  holds  together  in  connection 
all  and  singular  the  things  appertaining  to  him  ;  this  influx  of  the 
Lord  is  called  immediate  inlbix,  but  the  other  influx,  which  is  ef- 
fected by  spirits,  is  called  mediate  influx  ;  the  latter  subsists  by 
the  former  :  the  immediate  influx  which  is  of  the  Lord  Himself,  is 
from  His  Divine  Human,  and  is  into  the  will  of  man,  and  by  [or 
through]  the  will  into  his  understanding,  thus  into  the  good  of  man, 
and  by  or  through  good  into  its  truth,  or,  what  is  the  same  thing, 
into  love,  and  by  [or  through]  love  into  ils  faith,  but  not  vice  versa, 
still  less  into  faith  without  love,  or  into  truth  without  good,  or  into 
the  understanding  which  is  not  derived  from  the  will.  This  divine 
influx  is  perpetual,  and  is  received  in  good  with  the  good,  but  not 
with  the  evil,  for  with  these  latter  it  is  either  rejected,  or  suftbcated, 
or  perverted  ;  hence  the  latter  have  an  evil  life,  which  in  the  spir- 
itual sense  is  death. t 

*  That  the  distinction  brtweon  men  and  beasts  is,  tliat  men  are  capable  of 
being  elevated  by  the  Lord  to  Himself,  and  of  thinkinfr  about  the  Divine  Being, 
of  loving  Him,  thus  of  being  conjoined  to  the  Lord,  whence  they  have  eternal 
life,  but  it  is  other\visc  with  beasts,  n.  4525,  (5323,  932L  That  beasts  are  in  the 
order  of  their  life,  and'therefore  they  arc  born  into  things  suitable  to  tiieir  na- 
ture, but  not  man,  who  must  therefore  be  introduced  by  things  intellectual  into 
ihc  order  of  life,  n.  C37,  5850.  6323.  That  according  to  general  influx,  thought 
falls  into  speech,  and  will  into  gestures  appertaining  to  man,  n.  5S(i2,  5990, 
6192,  ()2H.  Concerning  the  general  influ.\  of  the  spiritual  world  into  the  lives 
of  beasts,  n.  1633,  3646. 

t  That  there  is  immediate  influx  from  the  Lord,  and  likewise  mediate  through 
the  spiritual  world,  n.  G063,  6307,  6472,  9682,  9683.  That  the  immediate  in- 
flux of  the  Lord  is  into  the  most  singular  of  all  things,  n.  G058,  6474  to  6478' 
8717,  8728.  That  the  Lord  flows-in  into  first  principles  and  at  the  same  time  into 
last,  in  what  manner,  n.  5147,  5150,  6473,  7004,  7007,  7270.  That  the  influx  of 
the  Lord  is  into  the  good  appertaining  to  man  and  by  [or  through]  good  into 
fruth,  and  not  nee  versa,  n.  54(r2,  5649,  6027,  86r'5,  8701,  101.53.  That  the  life 
which  flow.s-in  from  the  Lord  varies  according  to  the  state  gf  man  and  accord- 


170  CONCERNINU    Hl^.VVKX    A;\D    IIKLL. 

298.  The  spirits  who  are  attendant  on  man,  as  well  thosff  whti 
are  conjoined  to  heaven  as  those  who  arc  conjoined  to  hell,  in  no 
case  flow-in  from  their  own  memory  and  consequent  thought  with 
man,  for  if  they  flowed-in  from  their   own  thought,  man   would 
know  no  other  than  that  the  things  appertaining  to  them  were  his 
own,  [sec  above,  n.  256];  nevertheless,  by   [or  through]   them  an 
affection  from  heaven,  grounded  in  the  love  of  good  and  of  truth, 
flows-in  with  man,  and  an  affection  from  hell,  grounded  in  the  love 
of  what  is  evil  and  false  ;  so  far  therefore  as  the  affection  of  man 
agrees  with  that  which  flows-in,  so  far  it  is  received  by  him  in  his 
own  thought,  for  the  interior  thought  of  man  is  altogether  accord- 
ing to  his  aflection  or  love  ;  but  so  far  as  it  does  not  agree,  so  far 
it  is  not  received  :  hence  it  is  evident,  since  thought  is  not  introdu- 
ced into  man  by  spirits,  but  ordy  the  affection  of  good  and  the  af- 
fection of  evil,  that  man  has  choice,  because  he  has  freedom,  thus 
that  he  can  receive  good  with  his  thought  and  reject  evil,   for  he 
knows  Avhat  is  good  and  what  is  evil  from  the  Word  ;  what  he  re- 
ceives with  thought  grounded  in  affection,  that  is  also  appropriated 
to  him,  but  what  he  does  not  receive  in  thought  grounded  in  affec- 
tion, that  is  not  appropriated  to  him  :  from  these  considerations  it 
may  be  manifest  what  is  the  quality   of  the  influx  of  good   from 
heaven,  and  what  the  quality  of  the  inflirx  of  evil  from  hell,  with- 
man. 

299.  It  has  also  been  given  me  to  know  whence  man  derives 
anxiety,  grief  of  mind  [anifnus],  and  interior  sadness  which  is  call- 
ed melancholy  :  there  are  spirits  who  are  not  as  yet  in  conjunc- 
tion with  hell,  because  as  yet  they  are.  in  tiieir  first  state,  concern- 
ing which  we  shaH  speak  in  the  following  pages,  when  we  come 
to  treat  of  the  world  of  spirits  :  those  spirits  love  things  indigested 
and  malignant,  such  as  are  those  of  filthy  meats  in  the  stomach, 
wherefore  they  are  present  where  they  can  find  such  things  apper- 
taining to  man,  because  those  things  are  delightfid  to  them,  and 
they  there  discourse  with  each  other  from  their  own  evil  aflection  ; 
the  affection  of  their  discourse  flows-in  thence  with  man,  which 
affection,  if  it   be  contrary  to   the  man's  affection,  excites   mclan- 

ing  to  reception,  n.  20G0,  5986,  G472,  734:?.  Tliiit,  witli  tlie  wicked,  tlie  good 
which  flows-in  from  the  Lord  is  turned  into  evil,  and  the  truth  into  what  is 
false,  from  experience,  n.  3G43,  4G32.  Tliat  the  .<;ood  and  truth  thence  deiived, 
which  continually  flows-in  from  the  Lord,  is  so  far  received,  as  evil  and  the 
false  thence  derived  do  not  oppose,  n  'Mil,  3]4'2,  3147,  5898. 


iDM  l.UMNC    Hr.AM..\     .\\l>    llfcl.l.  ITl 

^lioly,  sadnc)^.-,  mid  iui\nly,  but  if  it  hv  a<;rc<;;il)Io  l<>  tliu  uiaii'.s  al- 
liction,  It  excites  in  liiin  };ladjiess  and  cheerfulness  :  those  spirits 
iippcar  near  the  stoniacli,  some  to  tlie  l«-ft,  some  to  tlie  riffht,  some 
beneath,  some  alnMe,  also  nearer  and  nmre  remote,  thus  varions- 
ly,  according  to  the  aflcctions  in  u  liidi  they  are.  Thai  lience 
arises  anxiety  of  mind  [(iiiiinus]  has  hceii  frivi;n  nK>  to  know  and 
to  be  assured  of  from  much  experience;  1  have  seen  them,  havo 
heard  tliem,  have  been  sensil)h'  of  anxieties  occasioned  l»\  llieiii, 
have  discoursed  uiih  lliein  ;  they  liave  been  driven  away  and  tlie 
anxiety  ceascu  ;  they  have  relumed  and  the  anxiety  returnccl ; 
and  1  perceived  its  increase  and  decrease  nccordinij  to  tlieir  ap- 
jMoximation  and  removal :  hence  it  was  made  evident  to  nic  from 
w hat  irruiind  it  is,  that  some  who  do  not  know  what  conscience  is, 
bv  reason  that  they  have  no  conscience,  ascribe  its  jiaiigs  to  the 
stomach.* 

300,  The  conjunction  of  heaven  witii  man  is  not  as  tlie  conjunc- 
tion of  man  Avith  man,  but  it  is  conjunction  witli  the  interiors  w  hich 
are  of  his  mind,  thus  with  his  spiritual  or  internal  man  ;  but  with 
liis  natural  or  external  man  there  is  conjunction  by  corresponden- 
ces, which  conjunction  w  ill  be  treated  of  in  a  subse(pient  article, 
when  we  come  to  speak  of  the  conjunction  of  heaven  with  man  by 
The  Word. 

;?01.  That  the  conjunction  of  heaven  with  the  human  race,  and 
of  the  human  race  with  heaven,  is  such  that  one  sub^^ists  from  the 
other,  will  also  be  shown  in  the  subsequent  article. 

rJOS.  1  have  discoursed  with  the  aii-gels  concerning  the  conjunc- 
tion of  heaven  with  the  human  race,  and  have  told  them,  that  the 
man  of  the  churcli  indeed  says  that  all  good  is  from  God,  and  that 
angels  are  attendant  on  man,  but  that   still  few  believe  that  they 

"  Tlifit  tlicv  who  linve  no  const  itnce  do  not  know  what  conscicnff  is,  n 
7490,  1»121.  That  there  arc  sonif  who  laugh  at  conticience  when  they  heai 
what  it  is,  n.  7217.  That  some  believe  that  conscience  is  nothing,  some  that  it 
is  something  natural,  which  is  sad  and  mournful,  arising  cither  from  causes  in 
the  body,  or  from  cauEcs  in  the  world,  some  tliat  it  is  something  jieculiar  to  the 
vulgar,  and  occas^ioned  by  religion,  n.  950.  That  tiiere  is  a  true  conscience,  a 
spurious  conscience,  and  a  faJse  conscience,  n.  1()'33.  That  pang  of  conscience 
is  an  anxiety  of  mind  on  account  of  wliat  is  unjust,  insincere,  and  in  any  respect 
evil,  which  man  believes  to  be  contrary  to  God,  and  to  the  good  of  his  neigh- 
bour, n.  7217.  That  they  Iiave  conscience  who  are  principled  in  love  to  God 
and  in  charity  towards  their  neighbour,  but  not  they  who  arc  not  so  principled: 
II.  831.  0G5.  2380.  7490 


JT2  CONCERNING    HEAVEN    AND    HELT.. 

are  conjoined  to  man,  still  less  that  they  arc  in  his  thought  and  af- 
fection :  to  this  the  angels  replied,  that  they  are  aware  that  such  a 
faith  and  yet  such  a  mode  of  speaking  prevails  in  the  world,  and 
especially  within  the  church,  which  they  wondered  at  since  the 
Word  is  in  possession,  which  teaches  them  concerning  heaven,  and 
concerning  its  conjunction  with  man,  the  nature  of  which  conjunc- 
tion is,  that  man  is  incapable  of  the  slightest  thought  without  spirits 
adjoined  to  him,  and  that  his  spiritual  life  hence  depends :  they 
assigned  also  the  cause  of  ignorance  on  this  occasion,  viz.  that 
man  believes  that  he  lives  from  himself,  without  connexion  with  the 
First  Esse  of  Life,  and  that  he  does  not  know  that  that  connexion 
is  by  [or  through]  tlie  heavens,  when  yet  man,  if  that  connexion 
were  broken,  would  instantly  fall  down  dead.  If  man  believed,  as 
the  real  case  is,  that  all  good  is  from  the  Lord,  and  all  evil  from 
hell,  he  would  not  then  make  the  good  appertaining  to  him  merito- 
rious, neither  would  evil  be  imputed  to  him  ;  for  thus  in  every  good 
which  he  thinks  and  does  he  would  look  to  the  Lord,  and  every 
evil  which  flows  in  would  be  rejected  to  hell,  from  whence  it 
springs  :  but  whereas  man  does  not  believe  in  any  influx  from  hea- 
ven and  from  hell,  and  hence  supposes  that  all  things  which  he 
thinks  and  wills  are  in  himself,  and  consequently  from  himself, 
therefore  he  appropriates  evil  to  himself,  and  the  good  which  flows 
in  he  defiles  with  an  idea  of  his  own  merit. 


Concerning  the  Conjunction  of    Heaven  with  Man   by 
THE  Word. 

303.  They  who  think  from  interior  reason  are  enabled  to  see^ 
that  there  is  a  connexion  of  all  things  by  intermediates  with  the 
First,  and  that  whatsoever  is  not  in  connexion  is  dissolved  ;  for 
they  know,  when  they  consider  the  subject,  that  nothing  can  sub- 
sist from  itself,  but  from  what  is  prior  to  itself,  thus  all  things  from 
the  First ;  and  that  connexion  with  what  is  prior  to  itself  is  as  the 
connexion  of  an  effect  with  its  efficient  cause,  for  when  the  efficient 
cause  is  taken  away  from  its  effect,  then  the  effect  is  dissolved,  and 
falls  to  pieces  :  inasmuch  as  the  learned  were  of  this  opinion,  there- 
fore they  saw  aud  said,  that  subsistence  is  perpetual  existence,  thus 
that  all  things  perpetually  exist,  that  is,  subsist,  from  the  First,  be- 


CONCERNING    BEATEN    AND    HELt.  IIH 

Cailse  from  Him  tlioy  orij^iimlly  existed.  But  what  is  llie  imturc 
of  the  connexion  of  every  thing  with  what  is  prior  to  itself,  thus 
with  the  First,  from  wliom  are  all  thing's,  cannot  be  explained  in 
II  ft'w  words,  !)i>cansc  it  is  variou^i  and  diverse,  only  in  general  that 
there  is  a  connexion  of  the  natural  world  with  tlie  spiritual  world, 
and  that  hence  there  is  a  correspondence  of  all  things  which  are 
in  the  natural  world  with  all  things  which  are  in  the  spiritual,  con- 
cerning which  correspomienee,  see  a.  ^03  to  ll.j  ;  also  that  there 
is  a  connexion  and  consequent  correspondence  of  all  things  of  man 
with  all  things  of  lieaven,  concerning  which  also  sec  above,  n.  67 
lo  10:2. 

304.  Man  is  so  created,  that  he  has  connexion  and  conjunction 
with  the  Lord,  but  with  the  angeJs  of  heaven  only  consociation  ; 
the  reason  why  he  has  not  conjunction  w4th  the  angels,  but  only 
consociation,  is,  because  man  from  creation  is  like  to  the  angels 
as  to  the  interiors  which  are  of  the  mind,  for  man  has  a  like  will 
with  an  angel,  and  a  like  understanding  ;  hence  it  is  that  man, 
after  his  decease,  if  he  has  lived  according  to  divine  order,  becomes 
an  angel,  and  that  iii  such  case  he  has  like  wisdom  with  the  angels  ; 
wherefore  when  we  speak  of  the  conjunction  of  man  with  Jieaven, 
his  conjunction  with  the  Lord  is  meant,  and  consociation  with  the 
angels,  for  heaven  is  not  heaven  from  what  is  proper  to  the  angels, 
but  from  the  Divine  of  the  Lord  :  that  the  Divine  of  the  Lord 
makes  heaven,  may  he  seen  above,  n.  7  to  2:2.  But  man  has,  be- 
sides, what  the  angels  have  not,  because  he  is  not  only  in  the  spir- 
itual world  as  to  his  interiors,  but  also  at  the  same  lime  in  the 
natural  world  as  to  exteriors  ;  his  exteriors,  which  are  in  the 
natural  world,  are  all  things  which  arc  of  his  natural  or  external 
mcradry,  and  which  are  thence  the  subjects  of  thought  and  imagin- 
ation, in  general  knowledges  and  sciences,  with  their  delights  and 
pleasantnesses,  so  far  as  they  savour  of  the  world,  also  several 
pleasures  which  belong  to  the  sensuals  of  the  body  ;  moreover  also 
he  has  senses,  speech,  and  actions  ;  all  those  things  likewise  are 
(he  ultimates  in  which  the  divine  influx  of  the  Lord  closes,  for  it 
does  not  stop  in  the  midst,  but  proceeds  to  its  ullimates.  From 
these  considerations  it  may  be  manifesi,  that  in  man  is  the  ultimate 

•f  divine  order,  which,  because  it  is  the  ultimate,  is  also  the  basis 
and  foundation.     Inasmuch  as  the   divine  influx  of  the  Lord  does 

not   stop  in   the  midst,   but  proceeds  to  its   ultimatps,  as  was  just 

2.3 


l'/4  Concerning  iilaven  and  hell. 

said,  and  inasmuch  as  the  midst,  which  it  passes,  is  the  angehc 
heaven,  and  the  ultimate  is  with  man,  and  whereas  there  is  noth- 
ing given  which  is  unconnected,  it  follows  that  such  is  the  connex- 
ion and  conjunction  of  heaven  with  the  human  race,  that  the  one 
.subsists  from  the  other,  and  that  the  human  race  without  heaven 
would  be  like  a  chain  which  had  lost  a  link,  and  heaven  without 
the  human  race  would  be  like  a  house  without  a  foundation.* 

305.  But  whereas  man  has  broken  this  connexion  with  heaven, 
by  averting  his  interiors  from  heaven,  and  turning  them  to  the 
world  and  himself,  by  the  love  of  himself  and  of  the  world,  and 
thus  withdrew  himself  so  that  he  no  longer  served  heaven  for  a 
basis  and  foundation,  therefore  a  medium  was  provided  by  the  Lord, 
which  might  supply  to  heaven  the  place  of  a  basis  and  foundation, 
and  might  also  serve  for  the  conjunction  of  heaven  with  man  ;  thi« 
medium  is  the  Word.  But  in  what  manner  the  Word  serves  for 
such  a  medium,  has  been  abundantly  shown  in  the  Arcana  Coehs- 
tia,  all  which  passages  may  be  seen  collected  into  one  in  the  little 
work  concerning  the  White  Horse,  treated  of  in  the  Revelations  : 
and  likewise  iu  the  Appendix  to  the  Heavenly  Doctrine  ;  from 
which  works  some  passages  are  here  adduced  in  the  notes.! 

^  That  nothing  exists  from  itself,  but  from  what  is  prior  to  itself,  thus  al! 
things  from  the  First,  and  that  they  also  subsist  from  Him  who  gave  them  exis- 
tence, and  that  to  subsist  is  perpetually  to  exist,  n.  2886,  2885  3627,  3628,  3646> 
4523,  4524,  6040,  6056.  That  divine  order  doth  not  subsist  in  the  middle,  but 
terminates  in  what  is  ultimate,  and  the  ultimate  is  man,  thus  that  divine  order 
terminates  with  man,  n.  634,  2853,  3632,  5897,  6239,  6451,  6465,  9216,  9217, 
9824,  9828,  9836,  9905,  10044,  10329,  10335,  10548.  That  interior  things  flow 
in  with  successive  order  into  external  things,  even  to  tlie  extreme  or  ultimate, 
nnd  that  there  also  they  exist  and  subsist,  n.  634,  6239,  6465,  9216,  9217.  That 
interior  things  exist  and  subsist  in  what  is  ultimate  in  simultaneous  order,  con 
nerning  which,  n.  5897,  6451,  8603,  10099.  That  hence  all  interior  things  arc 
held  together  in  connexion  from  the  First  by  the  Last,  n.  9828.  That  hence 
the  First  and  the  Last  signify  all  and  singular  things,  thus  the  whole,  n.  10044.) 
10329,  10335.  And  that  hence  in  ultimates  there  is  strength  and  power,  n- 
9836. 

t  That  the  Word  in  the  sense  of  the  letter  is  natural,  n.  8783.  By  reason  that 
what  is  natural  is  the  ultimate  principle,  into  which  spiritual  and  celestial  things, 
which  are  things  interior,  close,  and  on  which  they  subsist,  as  a  house  upon  it^ 
foundation,  n.  9430,  9433,  9824,  10044,  10436.  That  the  Word,  in  order  to  b^ 
of  such  a  quality,  is  written  by  mere  correspondences,  n.  1404,  1408, 1409, 1540, 
1615,  1659,  1709,  1783,  8015, 10687.  That  the  Word,  being  of  such  a  quality  ij! 
the  sense  of  the  letter,  is  the  continent  of  the  spiritual  and  celestial  sense,  n 


COXCERMNG    UDAVEN    AND    untl..  17u 

.106.  I  liave  been  inlormcd  from  heaven,  tliat  the  most  ancient 
jieoplc  iiad  immediate  revelation,  inasmuch  as  tlieir  interiors  were 
nirned  to  heaven,  untl  that  lience  at  tliat  tune  the  Lord  had  conjunc- 
tion with  tlie  human  race  ;  but  tliat  after  that  period  there  was  not 
such  immediate  revelation,  but  mediate  by  correspondences,  for  all 
the  divine  worship  of  the  people  who  succeeded  consisted  of  cor- 
respondences, whence  the  churches  at  that  time  were  called  repre- 
sentative churches ;  for  they  then  knew  what  correspondence  is, 
and  what  representation,  and  that  all  things  which  are  in  the  earth 
correspond  to  s])intual  things  which  are  in  heaven  and  in  the  church, 
or,  what  is  the  same  thing,  represent  them  ;  wherefore  natural 
tilings,  which  were  the  external  things  of  their  worship,  served  them 
as  mediums  of  thinking  spiritually,  thus  with  the  angels.  After  the 
science  of  correspondences  and  of  representations  was  obliterated, 
then  the  Word  was  written,  in  which  all  expressions  and  senses  of 
expressions  are  correspondences,  containing  thus  a  spiritual  or  in- 
ternal sense,  in  which  the  angels  are  ;  wherefore  when  man  reads 
the  Word,  and  perceives  it  according  to  the  sense  of  the  letter,  or 
the  external  sense,  the  angels  perceive  it  according  to  the  internal 
or  spiritual  sense  ;  for  all  the  thought  of  the  angels  is  spiritual, 
whereas  the  thought  of  man  is  natural,  which  thoughts  indeed  ap- 
pear diverse,  but  still  they  are  one,  because  they  correspond.  Hence 
it  is  that  wlien  man  removed  himself  from  heaven,  and  broke  the 
bond,  a  medium  of  conjunction  of  heaven  with  man  was  provided 
of  the  Lord  by  the  Word. 

9407.  And  tliat  it  is  accommodated  both  to  men  and  angels  at  the  same  time 
n.  17(59  to  1772, 1887,  2143,2157,2275,  2333,  239G,  2540,  2541,  2545,  2553,  7381, 
83G2,  1032*2.  And  that  it  is  tlic  uniting  principle  of  heaven  and  earth,  n.  2310, 
2195,  9212,  921G,  9357,  9396,  10375.  That  the  conjunction  of  the  Lord  with 
man  is  effected  by  the  Word,  through  the  medium  of  the  internal  sense,  n.  10375 
That  by  all  and  singular  thing.s  of  the  Word  there  is  conjunction,  and  that  hence 
tiie  Word  is  wonderful  above  all  other  writing,  n.  10G32,  10G33,  10634.  That 
tlic  Lord,  after  the  Word  was  written,  speaketh  by  it  with  men,  n.  10290.  Tha^ 
the  church,  where  the  Word  is,  and  by  it  the  Lord  is  known,  in  respect  to 
those  who  are  out  of  the  church,  where  the  Word  is  not,  and  the  Lord  is  not 
known,  is  as  the  heart  and  lungs  in  man  in  respect  to  the  other  parts  of  the  body> 
which  live  from  them  as  from  the  fountains  of  their  life,  n.  637,  931,  2054,  2853. 
Tliat  the  universal  church  in  the  earths  is  before  the  Lord  as  one  man,  n.  7395^ 
M27G.  Hence  it  is  that  unless  there  was  a  church  where  the  Word  i.s,  and  by  it 
the  Lord  is  known,  in  this  earth,,  the  human  race  would  here  perish,  n.  468,  637. 
')3],4545,  10452 


176  COACEHNINO    HEAVEN    AM>    HELL. 

307.  In  uliat  manner  lieaven  is  conjoined  viith  man  by  iht 
Word,  I  wish  to  illustrate  by  sonic  passages  thence  selected.  The 
New  Jerusalem  is  described  in  the  Apocalypse  in  these  words  ; 
"  I  saw  a  new  heaven  and  a  new  earth,  and  the  former  heaven  and  for- 
mer earth  passed  away ;  and  I  saw  the  holy  city  Jerusalem  coming 
down  from  God  aid  of  heaven  :  the  city  was  four-square,  its  length 
as  great  as  its  breadth  ;  and  the  angel  measured  icith  a  reed  the  city 
to  twelve  thousand  furlongs ;  the  length,  the  breadth,  and  the  height, 
were  equcd.  And  he  measured  its  wall  a  hundred  and  forty  four  cu- 
bits, the  measure  of  a  man,  U'hich  is,  of  an  angel :  the  structure  of  the 
wall  teas  of  jasper ;  but  the  city  itself  teas  pure  gold,  and  like  to 
pure  glass;  and  the  foundations  of  the  ivall  were  adorned  ivith  every 
precious  stone  :  the  twelve  gates  were  twelve  pearls ;  and  the  street  of 
the  city  was  pure  gold  as  transparent  glass,''  chap.  xxi.  1,  2,  16,  17, 
18.  The  man  who  reads  these  words,  no  otherwise  understands 
them  than  according  to  the  sense  of  the  letter,  viz.  that  the  visible 
heaven,  with  the  earth,  is  to  perish,  and  a  new  heaven  to  exist,  and 
that  upon  the  new  earth  will  descend  the  holy  cily  Jerusalem,  and 
that,  as  to  all  its  measures,  it  will  answer  the  above  description  : 
but  the  angels  who  are  attendant  on  man  understand  those  words 
in  a  manner  altogether  diflbreut,  viz.  they  understand  each  particu- 
lar spiritually  which  man  understands  naturally  :  by  the  new  hea- 
ven and  nGw  earth  they  understand  a  new  church  ;  by  the  city  Je- 
rusalem descending  from  God  out  of  heaven,  they  understand  its 
heavenly  doctrine  revealed  by  the  Lord  ;  by  its  length,  breadth; 
and  height,  which  are  equal,  and  twelve  thousand  furlongs,  they 
understand  all  the  goods  and  truths  of  that  doctrine  in  the  com- 
plex ;  by  its  wall,  they  understand  the  truths  protecting  it ;  by  the 
measure  of  the  Avall,  a  hundred  and  forty-four  cubits,  which  is  the 
measure  of  a  man,  that  is,  of  an  angel,  they  understand  all  those 
protecting  truths  in  the  complex,  and  their  quality  ;  by  its  twelve 
gates,  Avhich  were  of  pearls,  thoy  understand  truths  introducing, 
pearls  also  signify  such  truths;  by  the  foundations  of  the  wall, 
which  were  of  precious  stones,  they  understand  the  knowledges  on 
which  that  doctrine  is  founded  ;  by  gold  like  to  pure  glass,  of  which 
the  city  and  its  street  consisted,  they  understand  the  good  of  love, 
by  virtue  of  Avhich  doctrine  wilh  its  truths  is  transparent  :  thus 
the  angels  perceive  all  the  above  words,  consequently  not  like 
man  ;  and  thus  the  natural  ideas  of  man  pass  into  spiritual  ideas 


roMllHMNli     MKAVKN     AND    IILII.  1 '  f 

Willi  the  nngels,  witliDut  their  knowing  aiivtliing  of  tlie  sense  of  the 
letter  of  the  Word,  as  of  a  new  heaven  unci  of  a  new  earth,  of  a 
new  city  Jerusalem,  of  its  wall,  of  the  toundations  of  the  wall,  and 
of  the  niea^iurcs  :  nevertheless  the  thoughts  of  the  angeld  make  one 
with  tlie  ihiniiiiits  of  man,  hecuuse  they  correspond  ;  they  make 
one  almost  like  the  expressions  of  a  speaker,  and  the  nnderstand- 
mg,  of  tlicm  hy  a  hearer,  who  does  not  attend  to  the  expressions, 
hut  only  to  their  incaninir :  hence  it  is  evident  in  what  manner 
heaven  is  conjoined  with  man  hy  the  Word.  To  take  another  ex- 
ample from  tlie  M'ord  :  "  In  that  day  there  shall  be  a  jmth  from 
Egypt  to  Assyria,  and  the  Assyrian  shall  come  into  Egypt,  and  the 
l^gyptian  into  Assyria,  and  the  Egyptians  shall  serve  the  Assyrians  : 
Tn  that  day  Israel  shall  be  a  third  to  Egypt  and  Assyria,  a  blessing 
in  the  midst  of  the  earth,  ichich  Jehovah  Ztbaoth  shall  bless,  saying, 
Jilessed  be  my  people  the  Egyptians,  and  the  Assyrian  the  tcork  of 
my  hands,  and  Israel  mine  inheritance,"  Isaiah,  chap.  xix.  23,21, 
25.  In  what  manner  man  thinks,  and  in  what  manner  the  angels. 
when  these  words  are  read,  may  be  manifest  from  the  sense  of  the 
letter  of  the  Word  and  from  it's  internal  sense  :  man  thinks,  from 
the  sense  of  the  letter,  that  the  Egyptians  and  Assyrians  are  to  be 
converted  to  God  and  accepted,  and  that  they  are  to  make  one 
with  the  Israelitish  nation  ;  but  the  angels  think,  according  to  the 
internal  sense,  of  the  man  of  the  spiritual  church,  who  is  there  de- 
scribed in  that  sense,  wliose  spiritual  is  Israel,  whose  natural  is  the 
Egyptian,  and  whose  rational,  which  is  the  middle  one,  is  the  As- 
syrian :*  both  the  latter  and  tlie  former  sense  still  are  one,  because 
they  correspond  ;  wherefore  when  the  angels  think  thus  spiritually, 
and  man  thus  naturally,  they  are  conjoined  almost  like  soul  and 
body  ;  the  internal  sense  of  the  Word  also  is  its  soul,  and  the  sense 
of  the  letter  is  its  body.  Such  is  the  quality  of  the  Word  through- 
out :  hence  it  is  evident,  that  it  is  a  medium  of  conjunction  of  hea- 
ven with  man,  and  that  its  literal  sense  serves  for  a  basis  and  foun- 
dation. 

*  That  E^ypt  and  Egyplian,  in  the  AVord,  signifv  the  nntiirn)  principle,  and 
ihe  scientific  thence  derived,  n.  4967,  .5079,  5080,  5095,  .'vlO,  .5799,  6015,  G147, 
0252,  7X33,  7GI8,  9319,  9340.  That  Assyria  signifies  the  rational  principle,  n 
119,  1180.  That  Israel  signifies  the  spiritual  principle,  n.  5414,  5801,  5803. 
5300,  5812,  5817.  5.'^19,  .5820,583.3,  5879,  5951,  642G,  CG37,  6862,  G8G8.  703.'., 
70G2,  719=',  7201,  7215,  7223,.  7956.  S234,  8805,  9340 


J78  Cjoxcerning  heavbn  and  hell. 

308.  There  is  also  a  conjunction  of  heaven  by  the  Word  witf» 
those  who  are  out  of  the  church,  where  they  have  not  the  Word, 
for  the  church  of  the  Lord  is  universal,  and  appertains  to  all  who 
acknowledge  a  Divine,  and  live  in  charity  ;  such  also  are  instruct- 
ed after  their  decease  by  the  angels,  and  receive  divine  truths  ;* 
on  which  subject  more  may  be  seen  in  its  proper  article,  Avhen  we 
come  to  treat  of  the  gentiles.  The  universal  church  in  the  earth  is 
in  the  sight  of  the  Lord  as  one  man,  altogether  like  heaven,  of 
which  see  above,  n.  59  to  72  ;  but  the  church  where  the  word  is, 
and  where  by  it  the  Lord  is  known,  is  as  the  heart  and  lungs  in 
that  man  :  that  all  the  viscera  and  members  of  the  whole  body  de- 
rive life  from  the  heart  and  lungs  by  various  derivations,  is  a  known 
thing,  so  likewise  that  part  of  the  human  race  which  is  out  of  the 
church  where  the  word  is,  has  life,  and  constitutes  the  members 
of  the  above  man.  The  conjunction  of  heaven  by  the  word  with 
those  who  are  afar  off,  may  also  be  compared  to  light,  which  is 
propagated  from  the  midst  round  about  ;  divine  light  is  in  the 
Word,  and  there  the  Lord  with  heaven  is  present,  by  virtue  of 
which  presence  they  who  are  afar  off  are  also  in  light ;  it  would  be 
otherwise  if  there  were  no  Word.  These  observations  may  be  fur- 
ther elucidated  by  what  was  shown  above  concerning  the  form  of 
heaven,  according  to  which  the  consociations  and  communications 
have  place  there.  But  this  arcanum  is  comprehensible  to  those 
who  are  in  spiritual  light,  yet  not  to  those  who  are  only  in  natural 
light ;  for  the  former,  Avho  are  in  spiritual  light,  see  clearly  innu- 
merable things  which  appear  only  as  one  obscure  thing  to  those 
who  see  merely  in  natural  light. 

309.  Unless  the  Word,  of  a  quality  as  above  described,  had  beeiv 
given  in  this  earth,  the  men  of  this  earth  would  have  been  sep- 
arated from  heaven,  and  if  separated  from  heaven  would  no  longer 
have  been  rational,  for  the  human  rational  derives  its  existence 
from  the  influx  of  the  light  of  heaven.     The  men  also  of  this  earth 

'  That  the  churcli  specifically  is  where  the  Word  is,  and  by  it  the  Lord  is 
known,  thus  where  divine  truths  from  heaven  are  revealed,  n.  3857,  10761. 
That  the  church  of  the  Lord  is  with  all  in  the  universal  terrestrial  globe,  who 
live  in  good  according  to  the  principles  of  their  religion,  n.  3263,  6637,  10765. 
That  all  in  every  country,  who  live  in  good  according  to  the  principles  of  their 
religion,  and  acknowledge  a  Divine  [Being  or  Principle],  are  accepted  of  the 
Lord,  n.  2589  to  2G04,  2861,  2863,  3263,  41D0,  4197,  6700,  9256,  And  besidet 
4II  infants  wheresoever  thev  are  born.  n.  2289  to  2309,  4792. 


CONCERNING    UEAYEN'    AND    IIELI.  ltd 

are  of  such  q  quality  as  to  be  incapable  of  receiving  immediate 
revelation,  and  of  being  instructed  by  it  concerning  divine  truths, 
like  the  inhabitants  of  other  earths,  of  whom  we  have  treated  in  a 
peculiar  small  work  ;  for  the  former  are  more  immersed  in  world- 
ly things,  thus  in  things  external,  than  the  latter,  and  internal 
thini^s  are  what  receive  revelation  ;  in  case  external  things  received 
It,  the  truth  would  not  be  understood.  That  the  men  of  this  earth 
are  of  such  a  quality,  appears  manifestly  from  those  within  the 
church,  who,  although  they  are  instructed  from  the  Word  con- 
cerning heaven,  concerning  hell,  concerning  life  after  death,  still 
in  heart  deny  those  things,  amongst  whom  also  are  some  who  are 
distinguished  above  others  by  tlieir  literary  attainments,  and  of 
whom  it  might  thence  be  supposed  that  they  were  wiser  than  others. 
310.  I  have  occasionally  discoursed  with  the  angels  concerning 
the  Word,  observing  to  them  that  it  is  despised  by  some  on  ac- 
count of  its  simple  style  ;  and  that  nothing  at  all  is  known  con- 
cerning its  internal  sense,  and  that  hence  it  is  not  believed  that  so 
great  wisdom  lies  concealed  in  it :  the  angels  replied,  that  the  style 
of  the  Word,  although  it  appears  simple  in  the  sense  of  the  letter, 
is  still  of  such  a  character,  as  to  be  incomparably  more  excellent 
than  any  other,  inasmuch  as  divine  wisdom  lies  concealed,  not  only 
in  all  its  meaning  throughout,  but  also  in  each  expression,  and  that 
that  wisdom  gives  light  in  heaven  ;  they  meant  to  say  that  it  is  the 
iight  of  heaven,  because  it  is  divine  truth,  for  divine  truth  in  heaven 
is  lucent,  [see  above,  n.  132] :  they  said  also,  that  without  such  a 
Word  the  men  of  our  earth  would  have  no  light  of  heaven,  thus 
neither  would  there  be  conjunction  of  heaven  Avith  them,  for  in 
proportion  as  the  light  of  heaven  is  present  with  man,  in  the  same 
proportion  there  is  conjunction,  and  likewise  in  the  same  propor- 
tion he  has  revelation  of  divine  truth  by  the  Word  :  the  reason 
why  man  does  not  know  that  that  conjunction  is  effected  by  the 
spiritual  sense  of  the  Word  corresponding  to  its  natural  sense,  is, 
because  the  man  of  this  earth  knows  nothing  concerning  the  spir- 
itual thought  and  speech  of  the  angels,  and  that  it  is  difterent  from 
the  natural  thought  and  speech  of  men,  and  unless  he  knows  this, 
he  cannot  at  all  know  what  the  internal  sense  is,  and  hrnce  that  by 
It  such  conjunction  can  be  given.  They  said  also,  that  if  mau 
knew  that  there  is  such  a  sense  "id  in  reading  the  Word  had  his 
ihoujrhts  influenced  bv  anv  knoA>..  Jge  of  it,  he  would  come  int« 


180  CONOERNINti    HEAVEN    AND    HELL. 

interior  wisdom,   and   would  be  still  more  conjoined  with  hcavcti, 
since  by  it  he  would  enter  into  ideas  similar  to  those  of  the  angels. 


TnAT  Heaven  and   Hell  are  kiioai  the  Human   Race. 

311.  It  is  altogether  unknown  i«  the  christian  world  that  he.i- 
ven  and  hell  are  from  the  liuman  race,  for  it  is  believed  that  angel? 
were  created  from  the  beginning,  and  that  hence  came  heaven,  and 
that  the  devil  or  Satan  was  an  angel  of  light,  but,  because  he  was 
rebellious,  he  was  cast  down  with  his  crew,  and  that  hence  came 
hell.  That  such  a  faith  should  prevail  in  the  christian  world  is  ;< 
matter  of  the  greatest  wonder  to  the  angels,  and  especially  when 
they  observe  that  nothing  is  known  concerning  heaven,  which  yet 
is  a  primary  object  of  doctrine  in  the  church  ;  and  whereas  such 
ignorance  prevails,  they  rejoiced  in  heart  that  it  has  pleased  the 
Lord  now  to  reveal  to  mankind  several  particulars  respecting  hea- 
ven, and  also  respecting  hell,  and  thus,  as  far  as  possible,  to  dissi- 
pate the  darkness  which  is  every  day  increasing,  because  the  church 
is  come  to  its  end :  wherefore  they  arc  willing  that  I  should  assert 
from  their  mouths,  that  in  the  universal  heaven  there  is  not  a  single 
angel  who  was  created  such  from  the  beginning,  nor  in  hell  any 
llevil  who  was  created  an  angel  of  hght  and  cast  down,  but  that  all, 
both  in  heaven  and  in  hell,  are  from  the  human  race,  in  heaven 
those  who  have  lived  in  the  v/orld  in  heavenly  love  and  faith,  in 
hell  those  who  have  lived  in  infernal  love  and  faith,  and  that  heli 
in  the  whole  complex  is  what  is  called  the  devil  and  Satan,  the  term 
devil  being  applied  to  denote  that  hell  which  is  to  the  back,  inha- 
bited by  those  who  are  called  evil  genii,  and  the  term  Satan  being 
applied  to  denote  that  hell  which  is  in  front,  inhabited  by  those  who 
are  called  evil  spirits  :*  what  is  the  quality  of  the  one  hell,  and 
what  the  quality  of  the  other,  will  be  shown  in  the  following  pages. 
The  reason  why  the  christian  world,  they  added,  have  conceived 
such  a  faith  respecting  the  inhabitants  of  heaven  and  the  inhabi- 
tants of  hell,  is,  because  they  have  misunderstood  some  passages 
in  the  Word,  interpreting  them  only  according  to  the  sense  of  the 

*  That  tlic  IipIIh  taken  together,  or  the  infernal.;  taken  together,  are  called  the 
devil  and  Satan,  n.  ()94.  That  they  who  have  been  devils  in  the  world  becom'* 
devils  after  death,  n  9GV. 


CONCERNING    HEAVEN    ANP   HELL.  Iftl 

lettCT,  mill  not  illnstratinir  and  unlnldina;  tlicm  by  pcnuine  doctrine 
derived  from  the  Word  ;  when  yet  the  sense  of  the  letter  of  the 
Word,  unless  cnlij»htened  by  genuine  doctrine,  distracts  the  mind 
with  the  variety  of  its  objects,  whence  come  ignorance,  heresies, 
and  errors.  * 

312.  Another  reason  why  the  man  of  the  church  so  believes,  is, 
because  he  believes  that  no  man  comes  into  heaven  or  into  hell 
until  the  time  of  the  last  judgment,  concerning  which  time  lie  liatli 
conceived  a  notion,  that  all  things  visible  to  the  eyes  are  then  to 
perish,  and  that  new  things  are  to  exist,  and  that  the  soul  will 
then  return  into  its  body,  by  virtue  of  which  conjunction  man  will 
again  live  as  a  man  :  this  faith  involves  another  concerning  the 
angels,  viz.  that  they  were  created  so  from  the  beginning,  since  it 
cannot  be  believed  that  heaven  and  hell  are  from  the  human  race, 
when  it  is  believed  that  no  man  comes  thither  till  the  end  of  the 
world.  But  that  man  may  be  convinced  that  this  is  not  the  case, 
it  hath  been  given  me  to  hold  consort  with  the  angels,  and  likewise 
to  discourse  with  those  who  are  in  hell,  and  this  now  for  several 
years,  sometimes  continually  from  morning  to  evening,  and  thus 
to  gain  information  concerning  heaven  and  concerning  hell,  which 
is  granted  with  a  view  to  prevent  the  man  of  the  church  from  con- 
tinuing any  longer  in  his  erroneous  faith  concerning  resurrection 
at  the  day  of  judgment,  and  concerning  the  state  of  the  soul  in  the 
mean  time,  also  concerning  angels,  and  concerning  the  devil ; 
which  faith,  inasmuch  as  it  is  a  faith  of  what  is  false,  involves 
darkness,  and,  with  those  who  think  on  the  above  subjects  from 
their  ow^n  proper  intelligence,  induces  doubt,  and  at  length  denial : 
for  they  say  in  their  hearts,  how  can  so  extended  a  heaven,  with 
so  many  constellations,   with   the  sun   too  and  the  moon,  be  de- 

'  That  the  doctrine  of  the  churcli  must  be  derived  from  the  Word,  n.  34C4, 
5402,  6c32,  10763,  10765.  That  the  Word  witiiout  doctrine  is  not  understood, 
n.  9021,  940'J,  0424,  9430,  10324,  10431,  10532.  That  true  doctrine  is  a  lamp  to 
those  who  read  the  Word,  n.  10401.  That  genuine  doctrine  must  be  had  from 
those  who  are  in  illustration  from  the  Lord,  n.  2510,  2516,  2519,  G424,  10105. 
That  they  who  are  in  the  sense  of  the  letter  without  doctrine,  never  attain  any 
understanding  respecting  divine  truths,  n.  9409,  9410,  10582.  And  that  they 
arc  led  away  into  several  errors,  n.  10431.  What  is  the  dilTerence  between  those 
who  teach  and  learn  from  the  doctrine  of  the  church  derived  from  the  Word, 
and  those  who  teach  and  learn  froui  the  literal  sense  alone,  n.  9u25. 

24 


iS>i  CONCERNING   HEAVEN    AND   HELL. 

stroycd  and  dissipated  ?  and  liow  can  the  stars  at  that  time  fall 
from  heaven  to  the  earth,  when  yet  they  are  greater  than  the 
earth  1  and  how  can  bodies  eaten  up  by  worms,  consumed  by  pu- 
tridity, and  dispersed  before  every  wind,  be  gathered  together  again 
to  their  soul  ?  where  in  the  mean  time  is  the  soul,  and  wliat  is  its 
quality  when  without  the  sense  which  it  had  in  the  body  1  not  to 
mention  several  similar  enquiries,  which,  inasmuch  as  they  relate 
to  things  incomprehensible,  cannot  become  objects  of  faith,  and  in 
several  instances  destroy  faith  concerning  the  life  of  the  soul  aftef 
death,  and  concerning  heaven  and  hell,  and  with  those  subjects 
others  appertaining  to  the  faith  of  the  church  :  that  they  have  de- 
stroyed faith,  is  evident  from  those  who  say,  Avho  hath  ever  come 
from  heaven  and  told  us  that  it  is  so  ?  what  is  hell,  and  is  there 
any  such  place  ?  what  is  meant  by  man  being  tormented  in  eternal 
fire  ?  what  is  the  day  of  judgment,  which  hath  been  expected  for 
so  many  ages  ?  not  to  mention  several  other  cases,  which  imply  a 
denial  of  all  such  things  :  lest,  therefore,  they  who  entertain  such 
ideas  ,(  as  is  the  case  with  great  numbers,  who,  by  reason  of  their 
worldly  wisdom,  are  called  learned  and  well  informed),  should  any 
longer  disturb  and  seduce  the  simple  in  faith  and  heart,  and  should 
induce  infernal  darkness  respecting  God,  respecting  heaven,  re- 
specting eternal  life,  and  respecting  other  things  in  connexion  with 
them,  the  interiors  of  my  spirit  have  been  opened  by  the  Lord,  and 
thus  it  hath  been  given  me  to  discourse  with  all  whom  I  have  ever 
been  acquainted  with  in  the  life  of  the  body,  after  their  decease. 
Avith  some  for  days,  with  some  for  months,  and  with  some  for  a 
year,  and  likewise  with  others  in  such  numbers  that  I  should  not 
overrate  them  by  calling  them  a  hundred  thousand,  several  of  whom 
were  in  the  heavens,  and  several  in  the  hells  ;  I  have  likewise  dis- 
coursed with  some  two  days  after  their  departure  out  of  the  body, 
and  have  told  them,  that  preparations  were  making  at  the  time  for 
their  interment;  to  which  they  replied,  that  it  was  proper  to  reject 
that  which  served  them  for  a  body  and  its  functions  in  the  world  : 
and  they  requested  me  to  say,  that  they  were  not  dead,  but  that 
they  now  live  as  much  men  as  before,  and  that  they  have  only 
migrated  from  one  world  into  another,  and  that  they  are  not  aware 
that  they  have  lost  any  thing,  since  they  are  in  a  body  and  its 
senses  as  before,  and  likewise  in  understanding  and  in  will  as  be- 
fore, and  that  they  have  similar  thoughts  and  aflcctions,  similar 


CONCERMNQ  HEAVEN  AND  HELL.  188 

&ensution3,  ami  similar  desires,  to  lliose  winch  they  had  in  llic 
world.  Several  of  those  who  were  recently  dead,  when  they  saw 
themselves  livinjr  men  ns  beforr,  and  in  a  similar  state,  (  for  after 
death  every  one's  lirst  stale  of  life  is  snch  as  it  had  been  in  the 
world,  but  is  successively  changed  with  him,  either  into  heaven  or 
into  hell),  were  aflVcted  with  new  joy  at  fiiidinff  themselves  aUve, 
and  declared  that  they  had  not  believed  this,  but  were  much  sur- 
prised that  they  should  have  Uved  in  such  ignorance  and  blindness 
concerning  the  state  of  their  life  after  death  ;  and  especially  that 
the  men  of  the  fchurch  are  in  such  ignorance  and  blindness,  when 
yet  they,  above  all  others  in  the  universal  terrestrial  globe,  might 
have  been  enlightened  on  those  subjects  :  *  on  this  occasion  they 
first  discovered  the  cause  of  that  blindness  and  ignorance,  and  that 
it  is  owing  to  external  things,  which  relate  to  the  world  and  to  the 
body,  occupying  and  filling  their  minds  to  such  a  degree,  as  to 
render  them  incapable  of  being  elevated  into  the  light  of  heaven, 
and  of  viewing  the  things  of  the  church  beyond  doctrinals ;  for, 
from  corporeal  and  worldly  things,  when  they  are  loved  in  the  de- 
gree in  which  they  are  loved  at  this  day,  there  is  an  influx  of  mere 
darkness,  which  obstructs  the  passage  to  higher  light. 

313.  Great  numbers  of  the  learned  from  the  Christian  world 
are  in  amazement  when  they  see  themselves,  after  their  decease, 
in  a  body,  in  garments,  and  in  houses,  as  in  the  world  ;  and  when 
they  are  excited  to  a  recollection  of  what  they  thought  concerning 
a  life  after  death,  concerning  the  soul,  concerning  spirits,  and  con- 
cerning heaven  and  hell,  they  arc  covered  with  shame,  and  confess 

'  Tliat  in  Christendom  at  this  day  few  believe  that  man  rises  again  imme- 
diately after  death,  preface  to  chap.  xvi.  Gen.  and  n.  4iJ2'2,  107r>8 ,  but  that  he 
shall  rise  again  at  the  time  of  the  last  judgment,  when  the  visible  world  will 
perish,  n.  10594.  The  reason  why  it  is  so  believed,  n.  10504,  J0758.  That 
nevertheless  man  rises  again  immediately  after  death,  and  lliat  then  he  is  a  man 
as  to  all  and  singular  things,  n.  4527,  500G,  5078,  893'),  t'JOl,  10594,  10758. 
That  die  soul  which  liveth  after  death  is  the  spirit  of  man,  which  in  man  is  the 
man  himself,  and  likewise  in  the  other  life  is  in  a  perfect  human  form,  n.  322, 
1880, 1881,  3()33,4U22,  4735,  5883,  G054,  GG05,  GG2G,  7i)2],  10594;  from  ex- 
perience, n.  4527,  50liG,  8939 ;  from  the  Word,  n.  10597.  What  is  meant  by 
the  dead  seen  in  the  holy  city.  Matt,  xxvii.  53,  n.  9229.  In  what  manner  man 
is  raised  from  the  dead,  from  experience,  n.  1G8  to  189.  Concerning  his  state 
after  resurrection,  n.  317,  318,  319,  2119,  5079,  10596.  False  opinions  concern- 
ing the  sonl  ?,nd  its  resurrection,  fl.  144,  445,  4527,  4622,  4658. 


1S4  CONCERNING    HEAVEN    AND    lIELL. 

that  they  had  thought  foohshly,  and  that  tlie  simple  in  faith  thought 
much  more  wisely  than  they  did.  Exploration  was  made  of  the 
learned,  who  had  confirmed  themselves  in  such  ideas,  and  who  had 
ascribed  all  things  to  nature,  and  it  was  discovered  that  their  inte- 
riors were  altogether  closed,  and  their  exteriors  open,  so  that  they 
had  not  looked  to  heaven,  but  to  the  world,  consequently  also  to 
hell ;  for  in  proportion  as  the  interiors  are  open,  in  the  same  pro- 
portion man  looks  to  heaven  ;  but  in  proportion  as  tlie  interiors 
are  closed,  and  the  exteriors  open,  in  the  same  proportion  he  looks 
to  hell :  for  the  interiors  of  man  are  formed  for  the  reception  of  all 
things  of  heaven,  and  the  exteriors  for  the  reception  of  all  things 
of  the  world,  and  they  who  receive  the  vvorld,  and  not  heaven  at 
the  same  time,  receive  hell.  * 

314.  That  heaven  is  from  the  human  race,  may  be  manifest  also 
from  this  consideration,  that  angelic  minds  and  human  minds  are 
similar,  each  enjoying  the  faculty  of  understanding,  of  perceiving, 
and  of  willing,  and  each  being  formed  to  receive  heaven;  for  the 
human  mind  has  a  relish  for  wisdom  like  an  angelic  mind,  but  the 
reason  why  it  does  not  so  far  attain  wisdom  in  the  world,  is,  be- 
cause it  is  in  an  earthly  body,  and  in  that  body  its  spiritual  mind 
thinks  naturally ;  but  it  is  otherwise  when  it  is  loosed  from  that 
bodily  bond,  in  which  case  it  no  longer  thinks  naturally,  but  spiri- 
tually, and  when  it  thinks  spiritually,  it  then  thinks  what  is  incom- 
prehensible and  ineftable  to  the  natural  man,  thus  it  becomes  wise 
as  an  angel  ;  from  which  circumstances  it  may  be  manifest,  that 
the  internal  of  man,  which  is  called  his  spirit,  is  in  its  essence  an 
angel,  [  see  above,  n.  57],  t  which,  when  it  is  loosed  from  the 
earthly  body,  is  in  a  human  form  alike  with  an  angel :  that  an 
angel  is  in  a  perfect  human  form,  sec  above,  n.  73  to  77  :  but  when 
the  internal  of  man  is  not  open  above,  but  only  beneath,  in  this 

*  That  in  man  the  spiritual  and  the  natural  world  are  conjoined,  n.  6057. 
That  the  internal  of  man  is  formed  for  an  ima^c  of  heaven,  but  the  external  for 
an  image  of  the  world,  n.  3028,  4523,  4524,  0057,  6314,  9700,  10156,  10472. 

t  That  there  are  as  many  degrees  of  life  in  man,  as  there  are  heavens,  and 
that  they  are  opened  after  death  according  to  his  life,  n.  3747,  9594.  That  heav- 
en is  in  man,  n.  3884.  That  men  who  live  a  life  of  love  and  charity  have  in 
them  angelic  wisdom,  but  at  the  time  hidden,  and  that  they  come  into  it  after 
death,  n.  2494.  That  man,  in  the  Word,  is  called  an  angel,  who  receives  the 
good  of  love  and  of  faith  from  the  Lord,  n.  10528. 


CONXERNlNfl    HEAVEN    AND    HELL.  \So 

onsc,  after  its  separation  from  the  l)0(ly,  it  is  still  in  aliiiinan  form, 
but  direful  aiul  diahoiical  ;  for  it  cannot  look  u[»wards  to  lieaven, 
but  only  downwards  to  hell. 

315.  AVhosocver  is  instructed  concerninjj  divine  order,  may  also 
understand  that  man  was  created  to  become  an  anj^el,  because  in 
him  is  the  ultimate  of  order,  [n.  304],  in  which  that  may  be  formed 
which  is  of  heavenly  and  angelic  wisdom,  and  which  is  capable  of 
being  renewed  and  multiplied  :  divine  order  nevefinany  case  stops 
in  a  middle  point,  and  there  forms  any  thing  without  its  ultimate, 
for  it  is  not  in  its  fulness  and  perfection,  but  proceeds  to  an  ulti- 
mate ;  but  when  it  is  in  its  ultimate,  it  then  forms  something,  and 
likewise  by  mediums  there  collected  renews  itself,  and  gives  birth 
to  further  productions,  which  is  effected  by  procreations  ;  where- 
fore in  the  ultimate  is  the  seminary  of  heaven. 

31 G.  The  reason  why  the  Lord  rose  again  not  only  a:;  to  spirit 
but  also  as  to  body,  is,  because  the  Lord  glorified  His  whole  Hu- 
man when  He  was  in  the  world,  that  is,  made  it  divine;  for  the 
soul,  which  He  had  from  the  Father,  was  of  itself  the  very  Divine 
itself,  and  the  body  was  made  a  likeness  of  the  soul,  that  is,  of  the 
Father,  thus  also  divine  ;  hence  it  is  that  He,  otherwise  than  any 
other  man,  rose  again  as  to  both,*  which  He  also  manifested  to 
His  disciples,  who  believed  that  they  saw  a  spirit  when  they  saw 
Him,  saying,  '^^  Behold  My  hands  and  My  feet,  that  I  Myself  am  : 
handle  Me,  and  see,  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see 
that  I  have,''''  Luke  xxiv.  36,  37,  38  ;  by  which  words  He  declared, 
that  He  is  not  only  a  man  as  to  spirit,  but  likewise  as  to  body. 

317.  To  the  intent  that  it  may  be  known  that  man  liveth  after 
death,  and,  according  to  his  life  in  the  world,  cometh  either  into 
heaven  or  into  hell,  several  particulars  have  been  manifested  to  nic 
concerning  the  state  of  man  after  death,  which  will  be  treated  of 
in  order  in  the  following  pages,  when  we  come  to  speak  of  the 
world  of  spirits. 

"  That  man  rises  again  only  as  to  spirit,  n.  10593,  10504.  That  the  Lord 
ilone  rose  again  as  to  the  body  also,  n.  1729,  20d3,  5078,  10823. 


\  &6  toncernting  ueaven  and  hell. 

Concerning  the  Nations  or  People  out  of  the 
Church  in  Heaven. 

318.  It  is  a  general  opinion,  that  they  wlio  arc  born  out  of  tha^ 
church,  and  who  are  called  heathens  or  gentiles,  cannot  he  saved, 
by  reason  that  they  are  not  in  possession  of  the  Word,  and  they 
are  ignorant  of  the  Lord,  without  whom  there  is  no  salvation  ;  ne- 
vertheless, from  this  consideration  alone  it  may  be  known,  that 
they  likewise  are  saved,  because  the  mercy  of  the  Lord  is  universal, 
that  is,  extended  to  every  particular  person;  that  they  are  born 
men  alike  with  those  who  are  within  the  church,  and  who  are  re- 
spectively few ;  and  that  it  is  no  fault  of  theirs  that  they  are  igno- 
rant of  the  Lord.  Every  one  who  thinks  from  any  degree  of  en- 
lightened reason  may  see,  that  no  man  is  born  for  hell,  inasmuch 
as  the  Lord  is  love  itself,  and  His  love  consists  in  being  willing  to 
save  all ;  wherefore  also  He  has  provided  that  all  shall  have  reli- 
gion, and  by  it  acknowledgment  of  a  Divine,  and  interior  life  : 
for  to  live  according  to  religion  is  to  live  interiorly,  since  in  such 
case  a  Divine  is  respected,  and  so  far  as  this  is  respected,  so  far 
man  does  not  regard  the  world,  but  removes  himself  from  the 
world,  thus  from  the  life  of  the  world,  which  is  exterior  life.  * 

319.  That  the  gentiles  are  saved  alike  with  Christians,  may  be 
known  to  those  who  apprehend  what  it  is  which  makes  heaven 
with  man,  for  heaven  is  in  man,  and  they  who  have  heaven  in 
themselves  come  into  heaven  :  heaven  in  man  consists  in  acknowl- 
edging a  Divine,  and  in  being  led  by  Him :  the  first  and  primary 
of  all  religion  is  to  acknowledge  a  Divine,  since  Avithout  such  ac- 
knowledgment religion  is  not  religion  ;  the  precepts  also  of  every 
religion  have  respect  to  worship,  thus  they  teach  in  what  manner 

"  That  the  nations  are  saved  alike  with  Christians,  n.  932,  1032,  1059,  2284, 
2589,  2590,  3778,  4190,  4197.  Concerning  the  lot  of  tiie  nations  and  people  out 
of  the  church  in  the  other  life,  n.  2589  to  2G04.  That  the  church  is  specifically 
-vherc  the  Word  is,  and  by  it  the  Lord  is  known,  n.  3857,  10761.  Nevertheless, 
that  they  who  are  born  where  the  Word  is,  and  where  the  Lord  is  known,  are 
not  on  that  account  of  the  church,  but  they  who  live  a  life  of  charity  and  of 
faith,  n.  GG37,  10143,  10153,  10578,  10C45,  10829.  That  the  church  of  the  Lord 
is  with  all  in  the  universe  who  live  in  good  according  to  their  religious  principle^ 
and  acknowledge  u  Divine,  [Being  or  Principle,]  and  that  they  are  accepted  of 
the  Lord,  and  conic  into  heaven,  n.  2539  to  2604.  2661,  2363,  3263,  4190,  4197 
6700,  9256. 


CONCERNING    HEAV£X    AND    IIELI..  18' 

the  Divine  is  to  be  woishippeil,  so  tliat  the  worship  may  he  ac- 
oeptahlc  to  Ilim  :  niul  \vheii  this  jjains  nchiiittance  into  man's  mind, 
thus  in  proportion  as  lie  wills  it,  or  in  proportion  as  he  loves  it,  in 
the  same  proportion  he  is  led  of  the  Lord.  It  is  a  known  thin;;' 
that  the  gentiles  live  a  moral  life  alike  with  Christians,  and  that 
several  of  them  live  a  better  life  than  Christians  do  :  moral  life  is 
lived  cither  for  the  sake  of  the  Divine,  or  for  the  sake  of  men  in 
the  world  ;  the  moral  life  which  is  lived  for  the  sake  of  the  Divine 
rs  spiritual  life  ;  both  appear  alike  in  the  external  form,  but  in  th«' 
internal  form  they  are  altogether  different  ;  one  saves  man,  the 
other  does  not  save  him  ;  for  he  who  lives  a  moral  life  for  the  sake 
of  the  Divine,  is  led  by  the  Divine,  but  he  who  lives  a  moral  life 
for  the  sake  of  men  in  the  world,  is  led  by  himself.  Tiiis  case  may 
be  illustrated  by  an  example  :  he  who  does  no  evil  to  his  neighbour 
because  evil  is  contrary  to  religion,  thus  contrary  to  iha  Divine, 
abstains  from  doing  evil  from  a  spiritual  motive  ;  but  he  who  doe.-- 
no  evil  to  another  merely  on  account  of  the  fear  of  the  law,  of  the 
loss  of  reputation,  of  honour,  or  of  gain,  thus  for  the  sake  of  him- 
self and  the  world,  abstains  from  doing  evil  on  a  merely  natural 
ground,  and  is  led  by  himself;  the  life  of  this  latter  one  is  natural. 
1  ut  that  of  the  former  one  is  spiritual  :  the  man  whose  moral  lifei5 
spiritual,  has  heaven  in  himself,  but  he  whose  moral  life  is  only  na- 
tural, has  not  heaven  in  himself;  the  reason  is,  because  heaven 
ilows-in  from  above,  and  opens  man's  interiors,  and  by  [or  throughj 
the  interiors  flows-in  into  the  exteriors  ;  but  the  world  flows  in 
lioni  a  lower  region,  and  opens  the  exteriors,  but  not  the  interiors, 
since  influx  is  not  given  from  the  natural  world  into  the  spiritual, 
but  froiu  the  spiritual  world  into  the  natural  ;  wherefore  if  heaven 
be  not  received  at  the  same  time,  the  interiors  are  closed  :  from 
these  considerations  it  may  be  seen,  who  receive  heaven  in  them- 
selves, and  who  do  not  receive.  But  heaven  in  one  person  is  not 
similar  as  to  quality  with  heaven  in  another,  differing  in  each  ae- 
eording  to  the  aflTection  of  good  and  of  the  truth  thence  derived  : 
they  who  are  in  the  afiection  of  good  for  the  sake  of  the  Divine, 
love  divine  truth,  for  good  and  truth  mutually  love  each  other,  and 
are  desirous  of  being  conjoined ;  *  wherefore  the  nations  or  gen- 

*  That  between  good  and  trulli  tlurc  is  llic   resemblance  of  a  marriage,  n 
10!)4,  2173.  2."»03.     That  pooJ  and  !n;th  arc  iii  a  pcrpeiual  tendency  to  roniiin'- 


166  CONCERNING  HEAVEN  AND  HELL. 

tiles,  nlthough  they  are  not  in  genuine  truths  during  their  abode  iti 
the  world,  still  receive  them  from  love  in  the  other  life. 

320.  There  was  a  certain  spirit  from  amongst  the  gentiles,  Avh* 
had  lived  in  the  world  in  the  good  of  charity  according  to  his  reli- 
gion, and  when  he  heard  Christian  spirits  reasoning  concerning 
articles  of  faith,  (for  spirits  reason  much  more  fully  and  acutely 
with  each  other  than  men,  especially  concerning  goods  and  truths,) 
he  wondered  at  their  disputing  in  such  a  manner,  and  said  that  he 
was  not  willing  to  hear  them,  because  they  reasoned  from  appear- 
ances and  fallacies,  instructing  them  by  observing — If  I  am  good,  I 
can  know,  from  good  itself,  what  things  are  true,  and  what  I  do 
not  know,  I  am  able  to  receive. 

321.  I  have  been  instructed  on  many  occasions,  that  the  gentiles 
who  have  led  a  moral  life,  and  have  lived  in  obedience  and  subor- 
dination, and  in  mutual  charity  according  to  their  religion,  and 
have  hence  received  something  of  conscience,  are  accepted  in  the 
other  life,  and  are  there  instructed  with  solicitous  attention  by  the 
angels  in  the  goods  and  truths  of  faith,  and  that  when  they  are 
being  instructed  they  behave  themselves  modestly,  intelligently, 
and  wisely,  easily  receiving  and  imbuing  truths ;  they  have  never 
also  formed  to  themselves  falses  contrai*y  to  the  truths  of  faith, 
and  which  it  may  be  necessary  to  shake  off,  still  less  scandals 
against  the  Lord,  like  many  Christians,  who  cherish  no  other  idea 
concerning  Him  than  as  of  an  ordinary  man  ;  the  case  is  other- 
wise with  the  gentiles,  who,  when  they  hear  that  God  was  made 
a  Man,  and  thus  manifested  Himself  in  the  world,  instantly  ac- 
knowledge it,  and  adore  the  Lord,  saying,  that  God  has  altoge- 
ther manifested  Himself,  because  He  is  the  God  of  heaven  and  of 
earth,  and  because  the  human  race  are  His.  *    It  is  a  divine  verity, 

lion,  and  that  good  desires  trutli  and  its  conjunction,  n.  9206,  9207,  9495.  In 
wliat  manner  the  conjunction  of  good  and  of  truth  is  effected,  and  with  whom, 
n.3834,  3843,  4096,  4097,  4301,  4345,  4353,  4364,  4368,  5365,  7623  to  7627, 
9258. 

*  The  difference  between  the  good  in  whicli  the  nations  are,  and  that  in  which 
Christians  are,  n.  4189,  4197.  Concerning  the  truths  appertaining  to  the  nations, 
n.  3263,  3778,  4190.  That  the  interiors  cannot  be  so  closed  with  the  nations,  as 
with  Christians,  n.  9256.  That  neither  can  so  thick  a  cloud  be  given  with  the 
nations,  who  live  according  to  their  religious  principle  in  mutual  charity,  as  with 
the  Christians  who  live  in  no  charity,  the  reasons,  n.  1059,  9256.  That  the  na- 
tions cannot  profane  the  holy  things  of  the  church  like  Christians,  because  they 


CONCERNING  HEAVEN  AND  HELL.  169 

iliat  without  tlic  Lonl  tlitre  is  no  salviitinn,  but  this  is  to  be  under- 
jtootl  as  iniplviiijr,  that  there  is  no  salvation  but  from  tin*  Lord. 
In  the  universe  tliere  are  many  earths,  and  all  lull  of*  inhabitants, 
yet  scarce  any  of  them  are  acquainted  that  the  Lord  assumed  th6 
Human  in  our  earth  ;  nevertheless,  inasmuch  as  they  adore  the 
Divine  Being  under  a  human  form,  they  are  accepted  and  led  of 
the  Lord ;  on  which  subject  see  a  small  treatise  cuiucntini^r  tin; 
Eartlis  in  the  Universe. 

'3'2'i.  There  are  amongst  the  gentiles,  as  amongst  Christians, 
both  the  wise  and  the  simple  ;  and  that  I  might  be  instructed  as  to 
their  quality,  it  has  been  given  me  to  discourse  with  both,  some- 
times for  hours  and  days:  but  at  this  day  there  are  no  such  wise 
ones  in  existence  as  in  ancient  times,  especially  in  the  ancient 
church,  which  was  diffused  through  a  great  part  of  Asia,  and  from 
which  religion  was  communicated  to  several  nations.  That  I  might 
know  of  what  quality  they  were,  it  has  been  granted  me  to  hold 
familiar  discourse  with  some  of  them.  There  was  a  certain  one 
presented  before  me,  who  formerly  ranked  amongst  those  of  supe- 
rior w  isdom,  and  was  thence  also  well  known  in  the  learned  world, 
with  \Vhom  I  conversed  on  various  subjects  ;  it  was  given  me  to 
believe  that  it  was  Cicero  ;  and  whereas  I  knew  that  he  was  a  wise 
man,  I  entered  into  discourse  with  him  concerning  wisdom,  con- 
cerning intelligence,  concerning  order,  concerning  the  Word,  and 
lastly  concerning  the  Lord  :  concerning  wisdom  he  said,  that  there 
is  no  other  wisdom  than  w  hat  relates  to  life,  and  that  wisdom  can- 
not be  predicated  of  any  thing  else  :  concerning  intelligence,  that 
it  is  derived  from  wisdom  :  concerning  order,  that  order  is  from 
the  Supreme  God,  and  that  to  live  in  that  order  is  to  be  wise  and 
intelligent:  as  to  what  concerns  the  Word,  when  I  read  to  him 
some  parts  of  the  prophetical  writings,  he  was  exceedingly  delight- 
ed, especially  at  the  consideration,  that  singular  the  names  and 
singular  the  expressions  signified  interior  things,  wondering  greatly 
that  the  learned  at  this  day  are  not  delighted  with  such  study  :  I 
perceived  manifestly  that  the  interiors  of  his  thought  or  mind 

arc  not  acquainted  with  them,  n.  1327,  1328,  2051.  That  they  arc  afraid  of 
Christians  on  account  of  their  lives,  n.  25(i;,  2-597.  Tlidt  they  who  have  lived 
well,  according  to  their  religious  principle,  are  instructed  by  the  angels,  and 
easily  receive  the  trutlis  of  fliith,  and  acknowledge  tho  Lord,  0.2049,2505,  259f, 
aCOO,  2G01,  2C03,  2(K>1,  2)jC3,  3203. 
•^5 


lab 


CCNCtilNING    UEAV13N    A?fD    HELL. 


were  open  ;  he  said  that  he  could  no  longer  listen,  because  he  pci*' 
ceived  a  sanctity,  which  affected  him  so  interiorly  that  he  could 
not  endure  it :  at  length  I  discoursed  with  him  concerning  the  Lord, 
saying  that  He  was  born  a  man,  but  conceived  of  God,  and  that  He 
put  off  the  maternal  human,  and  put  on  the  Divine  Human,  and 
that  it  is  He  who  governs  the  universe  ;  to  this  he  replied,  that  he 
knew  several  things  respecting  the  Lord,  and  apperceived  in  his 
manner  that  if  mankind  was  to  be  saved  it  could  not  have  been 
otherwise  effected  :  in  the  mean  time  some  ill-disposed  Christian? 
infused  various  scandals,  but  he  paid  no  attentioh  to  them,  observ- 
ing that  it  was  not  to  be  wondered  at,  because  in  the  life  of  the 
body  they  liad  imbibed  unbecoming  ideas  on  the  subject,  and  that, 
until  such  ideas  were  dispersed,  confirming  proofs  could  not  be  ad- 
mitted with  them,  as  with  those  who  are  in  ignorance. 

323.  It  has  also  been  granted  me  to  discourse  with  others  who 
lived  in  ancient  times,  and  who  then  ranked  amongst  the  more  wise ; 
they  were  seen  at  first  in  front  at  a  distance,  and  at  that  distance 
they  were  able  to  apperceive  the  interiors  of  my  thoughts,  thus 
many  things  fully ;  from  one  idea  of  thought  they  could  discover 
the  whole  series,  and  by  the  delightful  things  of  wisdom  fill  it  witit 
pleasant  representations  ;  hence  it  was  perceived  that  they  were 
amongst  the  wiser  sort,  and  it  was  told  me  that  they  Avere  of  the 
ancients,  and  thus  they  approached  nearer,  and  when  on  this  occa- 
sion I  read  to  them  something  from  the  Word,  they  were  very 
greatly  delighted  ;  I  perceived  their  delight  and  gratification,  which 
arose  principally  from  this  consideration,  that  all  and  singular  things 
which  they  heard  from  the  Word,  were  representative  and  signifi- 
cative of  celestial  and  spiritual  things  ;  they  said,  that  in  their  time, 
when  they  lived  in  the  world,  their  manner  of  thinking  and  speak- 
ing, and  also  of  writing,  was  of  a  like  quality,  and  that  this  was  the 
study  of  their  wisdom. 

324.  But  as  to  what  concerns  the  gentiles  of  the  present  day. 
they  are  not  so  wise,  yet  most  of  them  are  simple  of  heart ;  in  the 
other  life  such  of  them  receive  wisdom  as  have  lived  in  mutual  cha- 
rity, of  whom  it  is  allowed  to  adduce  an  example  or  two.  Whilst 
I  was  reading  the  xvii.  and  xviii.  chapters  of  Judges  concerning 
Micah,  and  how  the  sons  of  Dan  took  away  his  graven  image,  the 
Theraphim,  and  the  Levite,  a  gentile  spirit  was  present  on  the  oc- 
casion, who  in  the  life  of  tlie  body  had'  adored  a  graven  imago* 


»;ONCEnMNC    HF.AVES    AND    HELL.  191 

t\1kii  lie  attentively  Iiearil  wliat  was  done  to  Mieali,  and  the  frrief 
wliicli  lie  ciKliiiod  on  account  of  Iiia  graven  image,  he  was  also 
himself  overtaken  and  afl'ected  with  grief,  insomuch  that  he  scarce 
knew  what  to  think  by  reason  of  interior  sorrow  ;  this  sorrow  was 
perceived,  anil  at  the  same  time  innocence  was  perceived  in  singu- 
lar his  affections  :  christian  spirits  were  also  present,  w  ho  observed 
and  wondered  that  the  worshipper  of  a  graven  imngc  should  be 
nioveil  with  so  great  an  aflection  of  mercy  and  of  innocence.  Af- 
terwards good  spirits  discoursed  with  him,  who  observed,  that  a 
graven  image  ought  not  to  be  worshipped,  and  that,  as  being  a  man, 
he  was  capable  of  understanding  this,  but  that,  se])arate  from  n 
graven  image,  he  ought  to  think  of  God  the  Creator  and  Governor 
of  the  universal  heaven  and  the  universal  earth,  and  that  that  God 
is  the  Lord  :  when  these  observations  were  made,  it  was  given  to 
perceive  the  interior  adoration  with  w^hich  he  was  affected,  and 
which  was  communicated  to  me,  which  was  much  more  holy  than 
what  has  place  with  christians  ;  from  which  circumstance  it  may 
be  manifest  that  the  gentiles  come  into  heaven  at  this  day  more  ea- 
sily than  christians,  according  to  the  words  of  the  Lord  in  Luke ; 
''  T'hcn  shall  they  come  from  the  cast  and  the  ttcst,  and  from  the  north 
and  the  south,  and  shall  lie  dotvn  in  the  kingdom  of  God:  and  /o, 
there  arc  last  loho  shall  he  first,  and  there  are  first  who  shall  be  last, 
xiii.  29,  30 ;  for  in  the  state  in  which  he  was,  he  was  capable  of 
being  imbued  with  all  things  of  faith,  and  of  receiving  them  with 
interior  aflection,  for  there  ap))ertained  to  him  the  mercy  which  is 
of  love,  and  in  his  ignorance  there  was  innocence,  and  when  these 
arc  present,  all  things  of  faith  are  received  as  it  were  spontaneous- 
ly, and  this  with  joy  :  he  was  afterwards  received  amongst  the 
angels. 

325.  One  chorus  at  a  distance  was  heard  on  a  certain  morning, 
and  from  the  representations  of  the  chorus  it  was  given  to  know 
that  they  were  Chinese,  for  they  presented  a  species  of  a  woolly 
goat,  also  a  cake  of  millet,  and  an  ebony  spoon,  and  likewise  the 
idea  of  a  floating  city ;  they  desired  to  come  nearer  to  me,  and 
Avhcn  they  appHed  themselves,  they  said  that  they  wished  to  be 
alone  with  me,  that  they  might  open  their  thoughts  ;  but  they  were 
told  that  they  were  not  alone,  and  that  there  were  others  who  were 
indignant  at  their  wishing  to  be  alone,  when  yet  they  were  merely 
guests;  on  perceiving  their  indignation,  they  began  to  consider 


Ji,9ii  CPXCERXING    HEAVEX    AXD    HELL. 

whether  they  had  transgressed  against  their  neighbour,  and  wheth 
cr  they  had  claimed  any  thing  to  themselves  which  belonged  to 
others  ;  (all  thoughts  in  the  other  life  are  communicated  ;)  it  was 
given  to  perceive  the  disturbance  of  their  mind  [atiimus]  arising 
from  the  idea  that  possibly  they  had  done  an  injury,  grounded  also 
in  the  shame  which  they  thence  took  to  themselves,  and  at  the 
same  time  in  other  well-disposed  aft'ections,  which  made  it  evident 
that  they  were  endowed  with  charity.  I  presently  entered  into  dis- 
course with  them,  and  at  length  also  concerning  the  Lord,  but  when 
I  called  Him  by  His  name  Christ,  there  was  a  certain  reimgnance 
perceived  on  their  part,  the  cause  of  which  was  discovered  to  ori- 
ginate in  the  ideas  they  had  received  in  the  world,  in  consequence 
of  knoM'ingthat  christians  lived  worse  than  they  did,  and  were  not 
in  charity  ;  but  when  I  gave  Him  simply  the  name  of  Lord,  they 
were  then  interiorly  affected  :  they  were  afterwards  instructed  by 
the  angels  that  the  christian  doctrine,  above  every  other  in  the  uni- 
verse, prescribes  love  and  charity,  but  that  there  arc  few  who  live 
according  to  it.  There  are  gentiles  who,  during  their  life  in  the 
world,  were  apprised,  both  from  conversation  and  from  rumour, 
that  christians  live  evil  lives,  being  addicted  to  adultery,  to  hatred, 
to  quarrelling,  to  drunkenness,  and  similar  disorders,  at  which  they 
shuddered,  because  such  things  are  contrary  to  their  religion  :  these 
in  the  other  life  are  more  afraid  than  others  of  receiving  the  truths 
of  faith,  but  they  are  instructed  by  the  angels  that  the  christian 
doctrine,  and  the  faith  itself,  teaches  altogether  otherwise,  but  that 
christians  live  less  according  to  their  doctrinals  than  the  gentiles 
do  :  on  perceiving  these  things,  they  receive  the  truths  of  faith,  and 
adore  the  Lord,  but  not  so  quickly. 

326.  It  is  a  general  law,  that  the  gentiles  who  have  adored  any 
god,  under  an  image  or  statue,  or  any  graven  object,  should,  when 
they  come  into  the  other  life,  be  introduced  to  some  who  are  sub- 
stituted in  the  place  of  their  gods  or  idols,  for  the  purpose  of  dis- 
persing their  phantasies  ;  and  Avhen  they  have  remained  with  them 
for  some  days,  they  are  thence  removed.  They  who  have  adored 
men  are  also  occasionally  introduced  to  them,  or  to  others  who 
personate  them,  as  is  frequently  the  case  with  the  Jews,  who  are 
thus  introduced  to  Abraham,  to  Jacob,  to  Moses,  to  David  ;  but 
when  they  perceive  that  they  are  men  like  others,  and  that  they 
are  incapable  of  affording  any  aid,  they  are  ashamed,  nnd  are  con- 


CONtrUNMNG    Hn.WEN    AND    UI.IA.  1153 

v^ycd  to  tlioir  respective  plare-;,  according  to  their  lives.  Amongst 
the  nations  in  heaven,  tlic  Africans  are  principally  beloved,  lor 
they  receive  the  goods  and  truths  i»f  heaven  more  easily  than  oth- 
ers do  :  they  are  particularly  desirous  to  he  called  obedient,  but  not 
faithful,  observing  that  christians,  as  j>ossessing  the  doctrine  of 
faith,  may  be  called  faithful,  but  not  so  themselves,  unless  they  re- 
ceive that  doctrine,  or,  as  they  term  it,  are  capable  of  receiving. 

327.  I  have  discoursed  with  some  who  were  in  the  ancient  church, 
(that  is  called  the  ancient  church  which  was  after  the  flood,  exten- 
ding at  that  time  through  several  kingdoms,  viz.  through  Assyria, 
IMesopotainia,  Syria,  Ethiopia,  Arabia,  Lybia,  Egypt,  Philistha^a 
even  to  Tyre  and  Zidon,  through  the  land  of  Canaan  on  this  side 
and  beyond  Jordan),*  and  who  then  knew  that  the  l^ord  was  to 
come,  and  who  were  imbued  with  the  goods  of  faith,  but  still  de- 
clined from  the  faith,  and  became  idolaters  :  they  were  in  front  to- 
wards the  left,  in  a  dark  place,  and  in  a  miserable  state  :  their  dis- 
course was  like  the  sound  of  a  pipe,  of  one  tone,  almost  void  of  ra- 
tional thought  :  they  said  that  they  had  been  there  for  several  ages, 
and  that  they  are  occasionally  taken  out  thence,  that  they  may 
serve  others  for  certain  uses  which  are  vile.  From  them  it  was 
given  to  think  of  several  christians,  who  are  not  exteriorly  idola- 
ters, but  interiorly,  being  worshippers  of  themselves  and  of  the 
world,  and  denying  the  Lord  in  heart,  what  lot  awaits  them  in  the 
other  life. 

328.  That  the  clmrch  of  the  Lord  is  spread  through  the  univer- 
sal  terrestrial  globe,  thus  is  universal,  and  that  in  it  are  all  they 

"  Tliat  tlic  first  and  most  ancient  cliurcli  in  this  earth  was  that  which  is  de- 
scribed in  the  first  chapters  of  Genesis,  and  that  tliat  cliurch,  above  all  others, 
was  celestial,  n.  G07,  895,  929.  1121,  1122,  1123,  1124,  289fi,  4493,  8891,  9942, 
10545.  What  is  their  quality  in  heaven,  n.  11 14  to  1125.  That  there  were  va- 
rious churches  after  the  flood,  which  are  railed  ancient  churches,  concerning 
which,  n.  1125,  1126,  1127,  1327,  10^35.  What  was  the  quality  of  the  men  of 
the  ancient  church,  n.  609,  895.  That  the  ancient  churches  were  representative 
churches,  n.  519,  521,  2896.  That  the  ancient  church  had  a  Word,  but  that  it 
is  lost,  n.  2897.  What  was  the  quality  of  tiie  ancient  cinirch  when  it  began  to 
decline,  n.  112S.  The  difference  between  the  most  ancient  church  and  the  an- 
cient one,  n.  597,  607,  640,  641,  765,  784,  895,  4493.  That  the  statutes,  tlip 
judgments,  the  laws,  which  were  commanded  in  the  Jewish  church,  were  in  part 
like  those  which  were  in  the  ancient  church,  n.  4288,  4449,  10149.  That  the 
Lord  was  the  God  of  the  most  ancient  churcli,  and  likewise  of  the  ancient,  and 
that  He  was  called  Jehovah,  n.  1343,  6346. 


194  COXCLK\ING    IIUAVEN    AND    HLLL. 

TV'Iio  have  liveil  in  the  oocd  of  chanty  accordinjf  to  their  religion, 
and  that  the  church  where  the  Word  is,  and  where  by  it  the  Lord 
is  known,  is,  to  those  who  are  out  of  the  church,  as  the  heart  and 
lungs  in  man,  from  which  all  the  viscera  and  members  of  the  body 
derive  life  according  to  their  forms,  situations,  and  conjunctions, 
may  be  seen  above,  n.  308. 


Concerning  Infants  in  Heaven. 

329.  It  is  the  belief  of  some,  that  only  the  infants  who  are  bori. 
within  the  church  come  into  heaven,  but  not  those  who  are  born 
out  of  the  church,  assigning  as  a  reason,  that  infants  within  the 
church  are  baptized,  and  by  baptism  are  initiated  into  the  faith  of 
the  church :  but  they  are  not  aware,  that  no  one  has  admission  in- 
to heaven,  nor  becomes  receptive  of  faith,  by  baptism,  for  baptism 
is  only  for  a  sign  and  memorial  that  man  is  to  be  regenerated,  and 
that  he  is  capable  of  being  regenerated  who  is  born  within  the 
church,  since  in  the  church  there  is  the  Word  containing  the  divine 
truths  by  which  regeneration  is  effected,  and  in  the  church  the  Lord 
is  known,  from  whom  regeneration  is  derived.*  Let  them  know, 
therefore,  that  every  infant,  wheresoever  he  is  born,  whether  within 
the  church  or  out  of  it,  whether  of  pious  parents  or  impious,  is  re- 
ceived, when  he  dies,  by  the  Lord,  and  educated  in  heaven,  and, 
according  to  divine  order,  is  taught,  and  is  imbued  with  the  affec- 
tions of  good,  and  by  them  with  the  knowledges  of  truth  ;  and  af- 
terwards, as  he  is  perfected  in  intelligence  and  wisdom,  he  is  intro- 
duced into  heaven,  and  becomes  an  angel.  Every  one  who  thinks 
from  reason,  may  know  that  no  one  is  born  for  hell,  but  all  for  hea- 
ven, and  that  man  himself  is  in  fault  if  he  comes  into  hell ;  but  that 
infants  are  incapable  as  yet  of  committing  any  fault. 

330.  Infants  who  die  are  alike  infants  in  the  other  life,  possess- 
ing a  like  infantile  mind  [animus],  a  like  innocence  in  ignorance, 

*  That  baptism  signifies  regeneration  from  the  Lord  by  the  truths  of  faith  de- 
rived from  tlic  Word,  n.  42)5,  5120,  9089,  10239,  10386,  10387,  10388,  10392. 
That  baptism  is  a  sign  that  man  is  of  the  church  where  the  Lord  is  acknow- 
ledged, from  whom  regeneration  is  derived,  and  wliere  tlie  Word  is  containing 
flic  truths  of  faitli,  by  which  regeneration  is  eflected,  n.  10380,10387,10388. 
That  baptism  dotli  not  confer  faith  nor  salvation,  but  that  it  testifies  that  ther 
who  arc  regenerating  will  receive  them,  n   10391. 


CON'CERMN'C    HEAVEN    A\D    UF.LI..  lU.'j 

nml  a  like  tenderness  in  all  things,  beinijf  only  in  the  rudiments  of 
the  capacity  of  becoming  angels  :  ftjr  infants  are  not  angels,  but 
become  angels  :  for  every  one,  on  his  decease,  is  in  a  similar  state 
of  life  [to  that  iu  which  he  was  in  the  world],  an  infant  in  the  state 
of  an  infant,  a  child  in  the  state  of  a  child,  a  youth,  a  man,  rtn  old 
man,  in  the  state  of  youth,  of  manhootl,  and  of  age  ;  but  the  state 
of  every  one  is  afterwards  changed  ;  yet  the  state  of  infants  exceeds 
the  state  of  all  others  in  this  respect,  that  they  are  in  innocence, 
nud  that  evil  derived  from  aotuallife  is  not  yet  rooted  in  them  :  in- 
nocence also  is  of  such  a  nature,  that  all  things  of  heaven  may  be 
implanted  in  it,  for  innocence  is  the  receptacle  of  the  truth  of  faith 
and  of  the  good  of  love. 

33 1.  The  state  of  infants  in  the  other  life  is  much  more  excellent 
than  the  state  of  infants  in  the  world,  inasmuch  as  they  are  not 
clothed  with  an  earthly  body,  but  with  a  body  like  that  of  the  an- 
gels; the  earthly  body  in  itself  is  heavy  or  dull,  nor  does  it  rcceiva 
its  first  sensations  and  first  motions  from  the  interior  or  spiritual 
world,  but  from  the  exterior  or  natural  world.  Infants,  therefore, 
in  the  world,  must  learn  to  w  alk,  to  gesticulate,  and  to  speak,  yea, 
(heir  senses,  as  the  senses  of  seeing  and  of.liearing,  are  to  be  opened 
by  use  :  it  is  otherwise  with  infants  in  the  other  life,  who,  as  being 
spirits,  act  inunediately  according  to  their  interiors,  walk  without 
previous  use,  and  also  speak,  but  at  first  from  general  affections 
not  yet  so  distinguished  into  ideas  of  the  thoughts,  though  in  a 
short  time  !hey  are  initiated  also  into  these  latter,  and  this  by  rea- 
son that  their  exteriors  are  homogeneous  to  their  interiors.  That 
the  speech  of  the  angels  flows  from  affections  variegated  by  ideas  of 
thought,  so  that  their  speech  is  altogether  conformable  to  their 
thoughts  grounded  in  affection,  see  above,  n.  234  to  245. 

332.  Infants,  as  soon  as  they  are  raised  from  the  dead,  which  is^ 
effected  immediately  after  their  decease,  are  taken  into  heaven,  and 
are  delivered  to  the  care  of  angels  of  the  female  sex,  and  who  in 
the  life  of  the  body  tenderly  loved  infants,  and  at  the  same  time 
loved  God:  these  angels,  inasmuch  as  in  the  world  they  loved  all 
infants  from  a  sort  of  maternal  tenderness,  receive  them  as  their 
own,  and  the  infants  also,  by  virtue  of  a  propensity  implanted  in 
them,  love  them  as  their  own  mothers  :  every  female  angel  has  as 
many  infants  under  her  care,  as  she  desires  from  a  spiritual  mater- 
nal affection.     This  heaven  appears  in  front  over  asrainst  the  forr- 


19(5  CONCERNING    HEAVEN    AN1>    HELL. 

head,  directly  in  the  hne  or  radius  in  which  the  angels  look  at  tiie 
Lord  ;  the  situation  of  that  heaven  is  such,  because  all  infants  are 
under  the  immediate  auspices  of  the  Lord ;  they  derive  influx  also 
from  the  heaven  of  innocence,  which  is  the  third  heaven. 

333.  Infants  are  of  different  dispositions,  some  being  of  the  same 
disposition  as  the  spiritual  angels,  and  some  of  the  same  as  the  ce- 
lestial angels  ;  the  infants  who  are  of  a  celestial  disposition  appear 
in  the  heaven  above  mentioned  to  the  right,  whilst  they  who  are  of 
a  spiritual  disposition  appear  to  the  left.  All  infants,  in  the  Grand 
Man,  which  is  heaven,  are  in  the  province  of  the  eyes,  in  the  pro- 
vince of  the  left  eye  if  they  be  of  a  spiritual  disposition,  and  in  the 
province  of  the  right  eye  if  they  be  of  a  celestial  disposition  ;  and 
this  by  reason  that  the  Lord  appears  to  the  angels  who  are  in  the 
spiritual  kingdom  before  the  left  eye,  and  to  those  who  are  in  the 
celestial  kingdom  before  the  right  eye  [see  above,  n.  118.]  From 
this  circumstance  of  infants  being  in  the  province  of  the  eyes  in 
the  Grand  Man  or  heaven,  it  is  also  evident  that  infants  are  under 
the  immediate  sight  and  auspices  of  the  Lord. 

334.  In  what  manner  infants  are  educated  in  heaven,  shall  also 
be  briefly  shown.  From  their  tutoress  they  learn  to  speak  :  their 
first  speech  is  merely  a  tone  of  affection,  which  by  degrees  becomes 
more  distinct  as  the  ideas  of  thought  enter  ;  for  the  ideas  of  thought 
derived  from  the  aftections  give  expression  to  all  angelic  speech, 
on  which  subject  see  its  proper  article,  n.  234  to  245.  Into  their 
affections,  which  all  proceed  from  innocence,  are  first  insinuated 
such  things  as  appear  before  their  eyes,  and  are  delightful ;  and  as 
these  things  are  from  a  spiritual  origin,  the  things  of  heaven  flow-in 
into  them  at  the  same  time,  by  which  their  interiors  are  opened, 
and  thus  they  are  every  day  perfected  :  after  the  period  of  this  first 
age,  they  are  translated  into  another  heaven,  where  they  are  in- 
structed by  masters  :  and  so  they  proceed. 

33o.  Infants  are  instructed  principally  by  representatives  ade- 
quate to  their  capacities,  the  beauty  of  which,  and  the  fulness  of 
wisdom  which  they  derive  from  an  interior  ground,  exceed  all  be- 
lief ;  thus  by  degrees  intelligence  is  insinuated  into  them,  which 
derives  its  soul  from  good.  It  is  here  allowed  to  mention  two  rep- 
resentatives, which  it  was  granted  me  to  see.  from  which  a  conclu- 
sion may  be  formed  in  regard  to  the  rest.  They  first  represented 
the  Lord  rising  from  the  sepulchre,  and  at  the  same  time  the  uni- 


CONCERNINd    HEAVEN    AND    HELL.  197 

iiou  of  His  Iluniaii  with  the  Divine,  which  tlicy  effected  in  a  mnii- 
iicr  so  wise  as  to  exceed  all  human  wisdom,  and  at  the  same  time 
in  an  innocent  infantile  manner  :  they  also  presented  the  idea  of  a 
sepulchre,  but  not  at  the  same  time  the  idea  of  the  Lord,  except  so 
remotely  that  it  was  scarcely  jjorceived  to  be  the  Lord  only  as  it 
WTre  at  a  distance,  by  reason  tiiat  in  the  idea  of  a  sepulchre  there 
is  something  dismal  or  fimereal,  which  they  thus  removed  :  after- 
Mards  they  admitted  with  discretion  into  the  sepulchre  somcthinj^ 
atmosj)hericaI  api)earin<^  as  thin  watery,  by  which  they  signified 
>piritual  life  iit  baptism,  yet  again  by  a  decent  removal  [of  every 
thing  dismal  or  funereal].  Afterwards  I  saw  represented  by  them 
I  lie  Lord's  descent  to  those  who  were  in  prison,  and  His  ascent 
with  the  prisoners  into  heaven,  and  this  with  incomparable  pru- 
dence and  piety  ;  and,  what  was  peculiarly  infantile,  ihey  let  down 
small  cords  almost  invisible,  very  soft  and  tender,  by  which  they 
assisted  the  Lord  in  His  ascent ;  influenced  always  by  a  holy  fear, 
lest  any  thing  in  the  representative  should  border  upon  any  thing 
destitute  of  the  spiritual  celestial  :  not  to  mention  other  represen- 
lativcs  in  use  amongst  theni,  and  by  whicli  they  are  brought  into 
•he  knowledges  of  truth  and  the  affections  of  good,  as  by  sports 
suitable  to  the  minds  of  infants. 

8:30.  The  qiiality  of  their  tender  luiderstanding  was  also  shown 
to  nie  :  when  1  repeated  the  Lord's  prayer,  and  on  this  occasion 
they  flowed-in  from  their  intellectuals  into  the  ideas  of  my  thought, 
it  was  apperceived  that  their  influx  was  so  tender  and  soft,  as  to 
be  nearly  that  of  aftection  only  ;  and  at  the  same  time  it  was  ob- 
served on  the  occasion,  that  their  intellectual  was  open  even  from 
the  Lord,  for  what  proceeded  from  them  was  like  something  trans- 
fluent,  or  as  if  it  only  flowed  through  them  :  the  Lord  also  flows-ia 
chiefly  from  the  inmost  into  the  ideas  of  infants,  for  nothing  closes 
those  ideas,  as  with  adults,  no  false  obstructing  the  understanding 
of  truth,  nor  any  life  of  evil  obstructing  the  reception  of  good,  and 
thus  the  reception  of  wisdom.  From  these  considerations  it  may 
be  manifest,  that  infants  do  not  come  instantly  after  death  into  an 
angelic  state,  but  that  they  are  successively  introduced  by  the 
knowledges  of  good  and  truth,  and  this  according  to  all  heavenly 
order  ;  for  the  smallest  of  all  things  of  their  natural  disposition  arc 
known  to  the  Lord,  wherefore  according  to  all  and  singular  the 
16 


398  COiVCERNlNG    HEAVtN   AND    HELL. 

movements  of  their  inclination  they  are  led  to  receive  the  truths  of 
good  and  the  goods  of  truth. 

337.  In  what  manner  all  things  are  insinuated  into  them  by  de- 
lights and  pleasantnesses  which  are  suited  to  their  temper,  has  be^en 
also  shown  to  me  ;  for  it  was  given  me  to  see  infants  handsomely 
clothed,  having  their  breasts  adorned  with  garlands  of  flowers  re- 
splendent with  the  most  pleasing  and  celestial  colours,  which  also 
encircle  their  tender  arms  :  on  a  certain  occasion  it  was  also  giv- 
en me  to  see  infants  with  their  tutoresses  accompanied  by  virgin» 
in  a  paradisiacal  garden,  not  consisting  so  much  of  ornamental 
trees,  as  of  laurel  espaliers,  and  thus  of  porticos  with  paths  con- 
ducting towards  the  interior  parts  ;  the  infants  themselves  were 
clothed  in  the  manner  mentioned  above,  and  when  they  entered  in, 
a  most  delightful  splendour  was  imparted  to  the  flowers  above  the 
entrance  :  hence  it  may  be  manifest  what  is  the  quality  of  their  de- 
lights, and  also  that  by  pleasantnesses  and  delights  they  are  intro- 
duced into  the  goods  of  innocence  and  charity,  which  goods  are 
continually  insinuated  from  the  Lord  by  those  dehghts  and  pleas- 
antnesses. 

338.  It  was  shown  me  by  a  mode  of  communication  familiar  in 
the  other  life,  what  is  the  nature  of  the  ideas  of  infants  vvhen  they 
see  any  objects  ;  it  was  as  if  all  and  singular  things  were  alive, 
whence  in  every  idea  of  their  thought  there  is  life  :  and  it  was  per- 
ceived that  the  ideas  which  infants  on  earth  have  are  nearly  simi- 
lar, when  they  are  engaged  in  their  little  pastimes,  for  as  yet  they 
have  not  the  reflection,  such  as  adults  have,  to  know  what  is  inani- 
mate. 

339.  It  was  said  above,  that  infants  are  of  a  temper  either  celes- 
lestial  or  spiritual  :  they  who  are  of  a  celestial  temper  are  well 
distinguished  from  those  who  are  of  a  spiritual  temper  ;  the  for- 
mer think,  speak,  and  act  with  a  greater  degree  of  softness,  so 
that  scarce  any  thing  appears  but  as  something  flowing  from  the 
good  of  love  to  the  Lord  and  towards  other  infants ;  whereas  the 
latter  do  not  express  so  much  softness,  but  in  singular  the  things 
appertaining  to  them  there  is  manifested  a  sort  of  fluttering  like 
the  mngs  of  birds,  which  is  also  evident  from  their  indignation  : 
not  to  mention  other  marks  of]  distinction. 

340.  It  may  be  supposed  by  many,  that  infants  remain  infants 
in  heaven,  and  that  they  are  as  infants  among  the  angels.     They 


CONCERNING  HUAVEN  AND  HELL.  19? 

who  are  in  ignorance  of  what  an  angel  is,  may  liave  been  confirin- 
cd  in  this  opinion  from  tlie  images  occasionally  exhibited  in  tem- 
ples, where  angels  arc  exhibited  as  infants:  but  the  case  is  alto- 
gether otherwise  :  intelligence  and  wisdom  are  what  nVike  an  an- 
gel, and  so  long  as  infants  are  witlH)ut  intelligence  and  wisdom, 
they  associate  indeed  with  angels,  yet  they  arc  not  angels  ;  but 
when  they  are  intelligent  and  wise,  they  then  first  become  angels  : 
yea,  what  I  have  wondered  at,'  they  then  no  longer  appear  as  in- 
fants, hut  as  adults,  for  then  they  are  no  longer  of  an  infantile  dis- 
position, but  of  a  more  adult  angelic  temper  ;  intelligence  and  wis- 
dom produce  this  effect.  The  reason  why  infants,  as  they  are  per- 
fected in  intelligence  and  wisdom,  appear  more  .adult,  thus  as  lads 
and  young  men,  is,  because  intelligence  and  wisdom  constitute  es- 
sential spiritual  nourishment  ;*  therefore  the  things  which  nourish 
their  minds,  nourish  also  their  bodies,  and  this  from  correspon- 
dence, for  the  form  of  the  body  is  nothing  but  an  external  form  of 
the  interiors.  It  is  to  be  noted,  that  infants  in  heaven  do  not  ad- 
vance in  age  beyond  early  youth,  and  stop  at  that  period  to  eterni- 
ty. That  I  might  know  of  a  certainty  that  this  is  the  case,  it  has 
been  given  me  to  discourse  with  some  who  have  been  educated  as 
infants  in  heaven,  and  who  had  grown  up  there :  with  some  also 
when  they  were  infants,  and  afterwards  with  the  same  when  they 
became  youths  ;  and  I  have  heard  from  them  the  career  of  their  life 
from  one  age  to  another. 

341.  That  innocence  is  the  receptacle  of  all  things  of  heaven, 
and  thus  that  the  innocence  of  infants  is  the  plane  of  all  the  affec- 
tions of  good  and  truth,  may  be  manifest  from  whtA  was  shown 
above,  n.  276  to  283,  concerning  the  innocence  of  the  angels  in 
heaven,  viz.  that  innocence  consists  in  being  willing  to  be  led  of 
the  Lord,  and  not  of  self,  consequently  that  man  is  so  far,  in  inno- 
cence as  he  is  removed  from  his  own  proprium,  and  so  far  as  any 
one  is  removed  from  his  own  proprium,  that  so  far  he  is  in  the 
proprium  of  the  Lord  ;  the  proprium  of  the  Lord  is  what  is  call- 

"  That  spiritual  food  is  science,  intelligence  and  wisdom,  thus  the  good  and 
truth  from  which  those  things  are  derived,  n.  3114,  4459, 47!>'2,  5147,  5293, 5340, 
5342,  5410,  5426,  5576,  5562,  5568,  5(556,  8502,  9003.  Hence  that  food  in  a 
spiritual  sense  is  every  thing  which  comes  forth  from  the  mouth  of  the  Lord,  n- 
681.  That  bread  signifies  all  food  in  general,  therefore  it  signifies  every  good 
celestial  and  spiritual,  n.  276,  680,  2165,  2177,  3478,  61J8, 8410.  The  reason  is, 
because  those  things  nourish  the  mind,  wliich  is  of  the  internal  man,  n  4459 
5293,5576,6277,8418 


200  COXCEKMX(;    JIEAVL.N'    AM)    IlLLI, 

ed  the  Lord's  justice  and  merit.  But  the  innocence  of  int'anLs. 
is  not  genuine  innocence,  because  as  yet  it  is  without  wisdom  ; 
genuine  innocence  is  wisdom,  for  so  far  as  any  one  is  wise,  so  far 
he  loves  to  be  led  of  the  Lord  ;  or,  what  is  tlie  same  thing,  so  far 
as  any  one  is  led  of  the  Lord,  so  far  he  is  wise.  Infants  there- 
fore are  led  from  external  innocence,  in  which  they  first  are,  wliich 
is  called  the  innocence  of  infancy,  to  internal  innocence,  which  is  the 
i^anocence  of  wisdom  ;  this  latter  innocence  is  the  end  of  all  their 
instruction  and  progress  ;  wherefore  when  they  come  to  the  inno- 
cence of  wisdom,  the  innocence  of  infancy,  which  in  the  mean 
time  had  served  them  as  a  plane,  is  then  conjoined  to  them.  The 
nature  and  quality  of  the  innocence  of  infants  was  represented  to 
me  by  a  kind  of  \vooden  image  almost  void  of  life,  which  is  vivified 
in  proportion  as  they  are  perfected  by  the  knowledges  of  truth  and 
the  affections  of  good  ;  and  afterwards  was  represented  the  quali- 
ty of  genuine  innocence  by  a  most  beautiful  infant  altogether  alive. 
and  naked  :  for  the  innocents  themselves,  who  are  in  the  inmost 
heaven,  and  thus  nearest  to  the  Lord,  appear  before  the  eyes  of 
other  angels  no  otherwise  than  as  infants,  and  some  of  them  naked, 
for  innocence  is  represented  by  nakedness  which  excites  no  shame, 
as  is  written  concerning  the  first  man  and  his  wife  in  paradise. 
Gen.  chap.  ii.  25  ;  wherefore  also,  when  their  state  of  innocence 
perished,  they  were  ashamed  of  nakedness,  and  hid  themselves, 
chap.  iii.  7,  10,  11.  In  a  word,  the  wiser  the  angels  are,  so  much 
the  more  innocent  they  are,  and  the  more  innocent  they  are,  so 
much  the  more  they  appear  to  themselves  like  infants  :  hence  it  is 
that  infancy,  in  the  AVord,  signifies  innocence  [see  above,  n,  278.] 
342.  I  have  discoursed  with  the  angels  concerning  infants,  en- 
quiring whether  they  were  pure  from  evils,  because  they  have  no 
actual  evil,  like  adults  ;  but  I  was  told,  that  they  are  equally  in 
evil,  yeaj,  that  they  in  like  manner  are  nothing  but  evil  ;*  but  that 

*  That  all  men  wliateoevei"  are  born  into  e\  ils  of  every  kind,  insomuch  that 
their  proprium  [or  selfliood]  is  nothing  bnt  evil,  n.  210,  215,  731,  S74,  875,  87C, 
987,  1047,  2-^07,2308,  3518,  3701,  3812,  8480,  8550,  10283,  10284,  102S6,  10731. 
That  man  therefore  must  be  re-born,  that  is,  regenerated,  n.  3701.  That  the  he- 
reditary evil  of  man  consists  in  loving  himself  above  God,  and  the  world  above 
heaven,  and  in  making  no  account  of  his  neighbour  in  comparison  with  himself, 
except  only  for  the  sake  of  himself,  thus  in  regarding  himself  alone,  so  that  it 
consists  in  the  love  of  self  and  of  the  world,  n.  694,  731,  4317,  5600.  That  from 
the  love  of  self  and  of  the  world,  when  those  loves  predominate,  come  alj  evils, 


qOItfCERXINO    UF.AVtN    AVI)    HELI..  201- 

thpy,  like  all  ann^rlrf,  arc  witlihcld  finm  evil  ami  arc  licKl  in  good  h) 
the  Lord,  insomuch  that  it  appears  to  iheiu  as  if  they  were  in  good 
of  themselves  :  wherefore  also  infants,  after  they  become  adults  iu 
heaven,  lest  they  should  tntrrtain  a  false  opinion  concerning  them- 
selves, and  iniaoine  that  the  good  apjicrtaining  to  tlnin  is  from 
them  and  not  from  tlie  Lord,  are  remitted  occasignally  into  their 
own  evils  winch  they  have  ri^ceived  hereditarily,  and  are  loft  in 
them  until  they  know,  acknowledge,  and  believe,  thpt  the  case  is  so. 
A  certain  one,  who  died  an  infant,  but  who  grew  up  in  heaven, 
[he  was  the  son  of  a  certain  king,]  was  in  a  similar  opinion,  where- 
fore he  was  remitted  into  the  life  of  evils  in  which  he  was  born,  and 
then  I  perceived  from  the  sphere  of  his  life  that  he  had  a  disposi- 
tion to  domineer  over  others,  and  that  he  made  hght  of  adulteries, 
which  evils  he  had  derived  hereditarily  from  iiis  parents  :  but  after 
he  acknowledged  that  he  was  of  such  a  quality,  he  was  then  again 
received  amongst  the  angels  with  whom  he  was  before  associated. 
No  one  in  the  other  life  ever  suffers  punishment  on  account  of  he- 
reditary evil,  because  it  is  not  his,  thus  it  is  no  faidt  of  his  that  he- 
is  of  such  a  quality  ;  but  he  suffers  punishment  on  account  of  the 
actual  evil  which  is  his  own,  thus  in  proportion  as  he  has  appro- 
priated to  himself  hereditary  evil  by  actual  life.  The  reason  why 
infants,  when  they  become  adult,  are  rCinitted  into  a  state  of  theii 
hereditary  evil,  is,  not  that  they  may  suffer  punishment  for  it,  but 
that  they  may  learn  that  of  themselves  they  are  nothing  but  evil, 
and  that  by  the  mercy  of  the  Lord  they  are  taken  out  of  the  hell, 
which  appertains  to  them  [quod  apiid cos,]  and  introduced  into  heav- 
en, which  introduction  is  not  for  any  merit  of  their  own,  but  from 
the  Lord  ;  and  thus  to  prevent  their  boasting  before  others  of  any 
good  that  appertains  to  them,  since  this  is  contrary  to  the  good  of 
mutual  love,  as  it  is  contrary  to  the  truth  of  faith. 

343.  On  several  occasions,  when  some  infants  have  been  togeth- 
er with  me  in  choirs,  at  a  time  when  they  were  as  yet  altogether 
infantile,  their  speech  was  heard  as  somewhat  tender  and  inordi- 
nate, proving  that  they  did  not  yet  act  in  unity,  as  they  do  after- 

n.  1307, 1308,  1321, 1594, 1691,  3413,  7255, 7376,  7480,  7488, 8318,  9335,  9348, 
10038,  10742.  Wliif h  evils  are  contempt  of  others,  enmity,  lialrcfl,  revenge, 
cruelty,  deceit,  n.  6067,  7372,  7373,  7374.  9348,  1003S,  10742.  And  that  from 
these  evils  comes  all  that  is  false,  n.  1047,  102;:'3,  10'284,  10280.  That  thosc 
loves  rush  headlong  so  fur  as  the  reins  are  given  them,  and  that  llie  love  of  self 
aspires  even  to  the  throne  of  God,  n.  7375.8678. 


203  CONCEUNIXG    HEAVEN    A:\U    HELL. 

wards  wl.eu  they  become  more  adult ;  and,  wJiat  surprised  me,  the 
spirits  attendant  on  me  could  not  refrain  from  leading  them  to 
speak,  such  desire  being  innate  in  spirits  ;  but  it  was  observed,  on 
all  these  occasions,  that  the  infants  resisted,  not  being  willing  so  to 
speak,  which  refusal  and  resistance  was  attended  with  a  species  of 
indignation,  as  I  have  often  apperceived  ;  and  when  they  had  any 
liberty  given  them  of  speaking,  they  said  only  that  it  is  not  so  :  I 
have  been  instructed  that  such  is  the  temptation  of  infants,  in  order 
to  accustom  and  inaugurate  them,  not  only  in  resisting  what  is 
false  and  evil,  but  also  to  teach  them  that  they  should  not  think, 
epeak,  and  act  from  another,  consequently  that  they  should  not 
suftVr  themselves  to  be  led  by  any  other  than  the  Lord  alone. 

344.  From  the  considerations  above  adduced,  it  may  evidently 
appear  what  is  the  nature  of  the  education  of  infants  in  heaven, 
viz.  that  by  the  intelligence  of  truth  and  the  wisdom  of  good  they 
are  introduced  into  angelic  life,  which  is  love  to  the  Lord  and  mu- 
tual love,  in  which  loves  is  innocence.  But  how  contrary  the  edu- 
cation of  infants  on  earth  is,  in  many  cases,  may  be  manifest  from 
the  following  example  :  I  was  in  the  street  of  a  great  city,  and  I 
saw  little  boys  fighting  with  each  other,  whilst  a  crowd  flocked 
round  them  enjoying  the  sight  with  much  gratification,  and  I  Avas 
informed,  that  the  parents  themselves  excite  their  little  boys  to 
such  combats  :  the  good  spirits  and  angels,  who  saw  through  my 
eyes  what  was  passing  expressed  such  aversion  at  the  sight,  that  I 
perceived  their  horror,  and  especially  at  this  consideration,  that 
the  parents  incited  them  to  such  things  ;  they  said,  that  thus  in 
early  life  parents  extinguish  all  mutual  love,  and  all  innocence, 
which  infants  receive  from  the  Lord,  and  initiate  them  into  hatred 
and  revenge  ;  consequently  that  they  studiously  exclude  their  chil- 
dren from  heaven,  where  there  is  nothing  but  mutual  love.  Let  pa- 
rents therefore,  who  wish  well  to  their  children,  beware  of  such 
practices. 

345.  What  the  difference  is  between  those  who  die  infants  and 
those  who  die  adults,  shall  also  he  shown.  They  who  die  adults 
have  a  plane  actpiired  from  the  earthly  and  material  world,  which 
plane  they  carry  along  with  them  :  this  plane  is  their  memory  and 
its  corporeal  natural  affection  ;  this  remains  fixed,  and  is  then 
quiescent;  but  still  it  serves  their  thought  after  death  as  an  ulti- 
mate plane,  for  the  thought  flows-in  into  it :  hence  it  is,  that  such 


CONCERNING    HEAVEN    AND    HF.LL.  203 

as  tliat  plane  is,  and  such  as  is  the  correspondence  of  the  rational 
uith  the  tilings  contained  in  it,  siicli  after  death  is  the  man.  But 
infants  who  die  infants;,  and  are  educated  in  heaven,  have  not  such 
a  plane,  but  a  spiritual  natural  plane,  inasmuch  as  they  derive  noth- 
ing from  the  material  world  and  the  terrestrial  body,  wherefore 
ihey  cannot  be  in  such  gross  aflections  and  consequent  thoughts, 
for  they  derive  all  things  from  heaven.  Moreover,  infants  do  not 
know  that  they  had  been  born  in  the  world,  wherefore  they  believe 
themselves  born  in  heaven  ;  consequently  they  do  not  know  of  any 
other  nativity  than  what  is  S]jiritual,  which  is  eflectcd  by  the  know- 
ledges of  good  and  truth,  and  by  intelligence  and  wisdom,  by  vir- 
tue whereof  man  is  man;  and  whereas  these  are  from  the  Lord, 
they  believe,  and  love  to  believe,  that  they  are  of  the  Lord  Him- 
self. iN'evertheless  the  state  of  men  who  grow  up  to  years  of  ma- 
turity on  earth,  may  become  equally  perfect  as  the  state  of  infants 
who  grow  up  in  heaven,  provided  they  remove  corporeal  and  ter- 
restrial loves,  which  are  the  loves  of  self  and  of  the  world,  and  in 
their  place  receive  spiritual  loves. 


Concerning  the  Wise  and  the  Simple  in  Heaven. 

346.  It  is  believed  that  the  wise  will  possess  glory  and  eminence 
in  heaven  above  the  simple,  because  it  is  said  in  Daniel,  "  The  in- 
telligent shall  shine  as  with  the  splendor  of  the  expanse ;  and  they 
who  justify  7nany  as  the  stars  fur  ciicr,''''  xii.  3 ;  but  few  are  aware 
who  are  meant  by  the  intelligent,  and  by  those  who  justify  :  it  is 
commonly  believed,  that  they  are  those  who  are  called  the  erudite 
and  learned,  especially  those  tvho  have  been  teachers  in  the  church, 
and  who  have  excelled  others  in  doctrine  and  preaching,  and  espe- 
cially those  amongst  them  who  have  converted  many  to  the  faith  : 
all  such  in  the  world  are  believed  to  be  the  intelligent,  but  still  they 
are  not  the  intelligent  in  heaven,  of  whom  the  above  words  are 
spoken,  unless  their  intelligence  be  heavenly  inteliigencc,  the  na- 
ture and  quality  of  which  shall  be  shown  in  what  follows. 

347.  Heavenly  intelligence  is  interior  intelligence,  arising  from 
the  love  of  truth,  not  for  the  sake  of  any  glory  in  the  world,  nor  for 
the  sake  of  any  glory  in  heaven,  but  for  the  sake  of  truth  itself, 
which  excites  inmost  atfection  and  delight ;  they  who  are  affected 


^04  CONCERNING  HEAVEN  AND  HLLL. 

and  delighted  with  truth  itself,  are  aflected  and  delighted  with  tlje 
lio-ht  of  heaven,  and  they  who  are  affected  and  delighted  with  the 
light  of  heaven,  are  also  affected  and  delighted  with  divine  truth, 
yea  with  the  Lord  Himself,  for  the  light  of  heaven  is  divine  truth", 
and  divine  truth  is  the  Lord  in  heaven,  [see  above,  n.  126  to  140.] 
This  light  does  not  enter  except  into  the  interiors  of  the  mind,  for 
ihe  interiors  of  the  mind  are  formed  to  receive  it,  snd  as  it  enters, 
it  also  affects  and  delights,  for  whatsoever  flows-in  from  heaven 
and  is  received,  has  iii  it  what  is  delightful  and  pleasant ;  hence 
comes  the  genuine  affection  of  truth,  Avhich  is  the  affection  of  truth 
for  the  sake  of  truth  :  they  w  ho  are  in  that  affection,  or,  what  is  the 
same  thing,  who  are  in  that  love,  are  in  heavenly  intelligence,  and 
shine  in  heaven  as  with  the  splendor  of  the  expanse  ;  the  reason 
why  they  shine  is,  because  divine  truth,  wheresoever  it  is  in  hea- 
ven, is  lucid,  [see  above,  n.  132  ;]  and  the  expanse  of  heaven, 
from  correspondence,  signifies  that  iuterior  intellectual,  appertain- 
in"-  both  to  angels  and  men,  which  is  in  the  light  of  heaven.  But 
they  who  are  in  the  love  of  truth  for  the  sake  of  glory  in  the  world, 
or  for  the  sake  of  glory  in  heaven,  cannot  shine  in  heaven,  inas- 
much as  they  are  not  dehghted  and  affected  with  the  light  itself^ 
but  with  the  hght  of  the  world,  and  this  latter  hght  without  the 
former  is  mere  thick  darkness  in  heaven ;  *  for  self-glory  predo- 
Hiinates,  because  it  is  the  end  principally  respected,  and  when  that 
glory  is  the  end  principally  respected,  in  such  case  the  man  re- 
spects himself  principally,  and  respects  the  truths,  Avhich  are  sub- 
servient to  his  own  glory,  only  as  means  conducive  to  the  end,  and 
as  instruments  of  service  :  for  he  who  loves  divine  truths  for  the 
sake  of  his  own  glory,  respects  himself  in  divine  truths,  and  not  the 
Lord,  consequently  he  turns  his  sight,  which  is  that  of  the  under- 
standing and  faith,  from  heaven  to  the  world,  and  from  the  Lord 
to  himself;  hence  it  is,  that  persons  of  such  a  quality  are  in  the. 
light  of  the  world,  and  not  in  the  light  of  heaven.     These  in  the 

*  That  the  light  of  the  world  is  for  the  external  man,  tlie  light  of  heaven  for  th» 
uiternal,  n.  3222,  3223,  3337.  That  the  light  of  heaven  flows-in  into  natural  lu- 
men, and  that  the  natural  man  i.s  so  far  wise,  as  he  receives  the  light  of  heaven, 
n.  4302,  4408.  Tl)at  from  the  light  of  the  world,  which  is  called  natural  lumen, 
the  things  which  are  in  the  light  of  heaven  cannot  bo  seen,  but  vice  versa,  n. 
9754.  Wherefore  tkcy  who  are  in  the  light  of  the  world  alone  do  not  perceive 
those  things  which  arc  in  tho  light  of  heaven,  n.  3108.  That  the  light  of  the 
world  is  thick  darkness  to  the  angels,  n.  1521,  1783,  1880. 


CONCERNING  HEAVEN  AND  HELL.  205 

txtcrnal  lonn,  thus  before  men,  appear  equally  intelligent  as  those 
who  are  in  the  light  of  heaven,  by  reason  that  they  discourse  in  like 
manner,  and  occasionally  in  external  appearance  with  more  wis- 
dom, because  excited  by  self-love,  and  taught  to  assume  the  sem- 
blance of  heavenly  aflections  ;  but  still  in  the  internal  form,  in 
which  they  appear  before  the  angels,  they  are  altogether  of  another 
character.  From  these  considerations  it  may  in  some  degree  b© 
manifest,  who  they  are  that  are  understood  by  the  intelligent  who 
shall  shine  in  heaven  as  with  the  splendor  of  the  expanse:  but  who 
they  are  that  are  understood  by  those  who  justify  many,  who  shall 
shine  as  the  stars,  shall  now  be  shown. 

348.  By  those  who  justify  many  are  understood  those  who  aro 
wise,  and  in  heaven  they  are  called  wise  who  are  in  good,  and  they 
are  in  good  in  heaven  who  commit  divine  truths  immediately  into 
the  lite,  for  divine  truth,  when  it  is  made  truth  of  life,  becomes 
good,  inasmuch  as  it  becomes  of  the  will  and  love,  and  whatsoever 
is  of  the  will  and  love  is  called  good  ;  these  therefore  are  called  the 
wise,  for  wisdom  is  of  the  life  :  but  they  are  called  intelligent  who 
do  not  commit  divine  truths  immediately  to  the  life,  but  first  to  the 
memory,  from  which  they  are  afterwards  brought  forth  and  com- 
mitted to  life  :  in  what  manner  and  in  what  degree  the  former  and 
the  latter  ditVcr  in  the  heavens,  may  be  seen  in  the  article  which 
treats  of  the  two  kingdoms  of  heaven,  the  celestial  and  the  spirit- 
ual, n.  20  to  28,  and  in  the  article  treating  of  the  three  heavens, 
n.  29  to  40.  They  M'ho  are  in  the  Lord's  celestial  kingdom,  conse- 
quently Mho  are  in  the  third  or  inmost  heaven,  are  called  just,  by 
reason  that  they  attribute  nothing  of  justice  to  themselves,  but  all 
10  the  Lord.  The  justice  of  the  Lord  in  heaven  is  the  good  which 
is  from  the  Lord ;  *  Avherefore  these  are  here  meant  by  those  who 
justify,  and  these  also  are  they  concerning  whom  the  Lord  saith, 
"  The  just  shall  shine  as  the  sun  in  the  kingdoin  of  My  Father,'''' 
Matt.  xiii.  43  :  the  reason  why  they  shall  shine  as  the  sun,  is,  be- 
cause they  arc  in  love  to  the  Lord  from  the  Lord,  and  that  love  is 

*  That  thfc  merit  and  justice  of  the  Lord  is  tlic  good  which  rules  in  heaven,  n 
94SG,  09SG.  That  a  just  and  justified  person  is  one  to  whom  the  merit  and  jus- 
tire  of  the  Lord  is  ascribed  ;  and  iic  is  unjust  who  hath  his  own  justice  and  self- 
merit,  n.  50G9,  92G3.  What  is  the  quaiiiy  of  those  in  the  other  life  wlio  claim 
justice  to  themselves,  n.  942,  2027.  That  justice,  in  the  Word,  is  predicated  of 
good,  and  judgment  of  truth,  hence  to  do  justice  and  judgment  is  m  do  what  i>' 
good  and  true,  n.  2235,  9S57 
27 


506  CONCERNING    HEAVEN    AND    HELL. 

Yinderstood  by  the  sun  [see  above,  n.  116  to  125;]  the  light  ais» 
nppertaining  to  them  is  flaming,  and  the  ideas  of  their  thought  par^' 
take  of  flaming,  because  they  receive  the  good  of  love  immcdiatel*^ 
from  the  Lord,  as  the  sun  in  heaven. 

349.  All  who  have  procured  to  themselves  intelligence  and  wis- 
dom in  the  world,  are  accepted  in  heaven  and  become  angels, 
every  one  according  to  the  quality  and  quantity  of  intelligence  and 
wisdom  :  for  whatsoever  a  man  acquires  to  himself  in  the  world, 
this  remains,  and  he  carries  it  along  with  him  after  death,  and  like- 
wise it  is  increased  and  filled,  yet  withm  the  degree  of  the  aftectiou 
and  desire  of  truth  and  its  good,  but  not  beyond  that  degree  ;  they 
who  have  had  little  of  aftection  and  desire,  receive  little,  but  still  as 
much  as  they  can  receive  within  that  degree ;  but  they  whf)  have 
had  much  of  affoction  and  desire,  receive  much  ;  the  degree  itself 
of  affection  and  desire  is  as  the  measure,  which  is  increased  to  the 
full,  more  therefore  to  him  who  has  a  great  measure,  and  less  to 
him  who  has  a  small  one  :  the  ground  and  reason  of  all  this  is,  be- 
cause the  love,  which  is  the  source  of  affection  and  desire,  receive? 
every  thing  which  is  in  agreement  with  itself,  hence  in  proportion 
to  the  quantity  of  the  love  is  the  quantity  received.  This  is  under- 
stood by  the  Lord's  words  :  *'  To  every  one  ivho  hath,  shall  he  given, 
that  he  may  have  more  abH?uIantly"  Matt.  xiii.  12  ;  chap.  xxv.  29 : 
"  Into  the  bosom  shall  be  given  good  measure,  pressed  down,  shaken 
together,  and  running  over,''''  Luke  vi.  38. 

350.  All  are  received  into  heaven  who  have  loved  what  is  true 
and  good  for  the  sake  of  what  is  true  and  good ;  they  therefore 
who  have  loved  much,  are  those  who  are  called  wise,  but  they  who 
have  loved  little,  are  they  who  are  called  simple  :  the  wise  in  heav- 
ed are  in  much  light,  but  the  simple  in  heaven  are  in  lesser  light ; 
every  one  according  to  the  degree  of  the  love  of  good  and  truth. 
To  love  truth  and  good  for  the  sake  of  truth  and  good,  is  to  will 
them  and  to  do  them,  for  they  who  will  and  do  are  they  who  love, 
liut  not  they  who  do  not  will  and  do :  these  also  are  they  Avho  love 
the  Lord,  and  aie  loved  by  the  Lord,  inasmuch  as  good  and  truth 
are  from  the  Lord,  and  because  they  are  from  the  Lord  the  Lord 
also  is  in  them,  viz.  in  good  and  truth,  consequently  he  is  also  witk 
those  who  receive  good  and  truth  in  their  life  by  willing  and  doing. 
Man  also,  viewed  in  himself,  is  nothing  else  but  his  own  good  and 
truth,  because  good  is  of  his  will  and  truth  is  of  his  understanding. 


CONCERNING    HEAVEN    AND    HEM.  207 

«iiJ  iTiJin  is  such  as  liis  will  and  iiml(rstaiuliii<f  are  ;  hence  it  is  evi- 
dent that  mail  is  so  far  lovnT  Ity  the  Lord,  as  his  will  is  formctl 
frtmi  ifood,  and  liis  nnderstanihng;  is  formed  from  truth.  To  ho 
loved  by  the  Lord  is  also  to  love  the  Lord,  for  love  is  reciprocal, 
since  the  Lord  gives  to  him  wlio  is  loved  the  I'aruhy  of  loving. 

3t51.  It  is  believed  in  the  world,  that  they  who  know  many  thingi, 
whether  it  be  from  the  doctrines  of  the  church  and  from  the  Word, 
or  from  sciences,  see  truths  more  interiorly  and  acutely  than  others, 
thus  that  they  understand  more  and  are  wiser;  the  same  entertaiu 
a  similar  belief  concerning  themselves;  but  what  true  intelligence 
and  wisdom  are,  what  spurious,  and  what  false,  shall  be  shown  in 
what  now  follows.  True  intelligence  and  wisdom  consist  in  seeing 
and  perceiving  what  is  true  and  good,  and  hence  what  is  false  and 
«vil,  and  in  distinguishing  them  carefully,  and  this  from  interior  in- 
tuition and  perception.  There  are  appertaining  to  every  man  in- 
teriors and  exteriors,  interiors  are  what  are  of  the  internal  or  spi- 
ritual man,  but  exteriors  are  what  are  of  the  external  or  natural 
man;  us  the  interiors  are  formed,  and  make  one  With  the  exte- 
riors, so  man  sees  and  perceives.  The  interiors  of  man  cannot  be 
formed  except  in  heaven,  but  the  exteriors  are  formed  in  the  world  ; 
when  the  interiors  are  formed  in  heaven,  then  they  flow-in  into  the 
exteriors  which  are  from  the  world,  and  form  them  to  correspon- 
dence, that  is,  to  act  in  unity  with  them  ;  when  this  is  eftected, 
man  sees  and  perceives  from  an  interior  principle.  That  the  in- 
teriors may  be  formed,  there  is  only  one  medium,  which  is  to  look 
to  the  Divine  and  to  heaven,  for,  as  was  said,  the  interiors  are 
formed  in  heaven  ;  and  man  then  looks  to  the  Divine  when  he  be- 
lieves in  the  Divine,  and  believes  that  thence  comes  all  truth  and 
good,  consequently  all  intelligence  and  wisdom  ;  and  he  then  be- 
lieves in  the  Divine,  when  he  is  willing  to  be  led  by  the  Divine  :  thus, 
and  no  otherwise,  the  interiors  of  man  are  opened.  The  man  who 
is  in  that  faith,  and  in  a  life  according  to  it,  is  in  the  ability  and 
faculty  of  understanding  and  growing  wise  :  I)ut  that  he  may  be- 
come intelligent  and  wise,  it  is  necessary  that  he  learn  many  things, 
not  only  those  which  are  of  heaven,  but  also  those  which  are  of  the 
world,  those  which  are  of  heaven  from  the  Word  and  from  the 
church,  and  those  which  arc  of  the  world  from  sciences;  in  pro- 
portion as  man  learns,  and  applies  what  he  learns  to  life,  in  the 
same  proportion  he  becomes  intelligent  and  wise,  for   in  the  same 


208  CONCERNINU  HEAVEN  AND  HELL. 

proportion,  the  interior  sight  which  is  of  his  understandiiiji,  and 
the  interior  affection  which  is  of  liis  will,  are  perfected.  The  sim- 
ple of  this  sort  are  they  whose  interiors  are  open,  but  not  so  culti- 
vated by  spiritual,  moral,  civil,  and  natural  truths  ;  they  perceive 
truths  when  they  hear  them,  but  they  do  not  see  them  in  them- 
selves; but  the  wise  of  this  sort  are  those,  whose  interiors  are  not 
only  open,  but  also  cultivated,  and  who  therefore  see  truths  in 
themselves,  and  perceive  them.  From  these  considerations  it  is 
evident  what  true  intelligence  and  wisdom  are. 

352.  Spurious  intelligence  and  wisdom  consist  in  not  seeing  and 
perceiving  what  is  true  and  good,  and  hence  what  is  false  and  evil, 
from  an  interior  ground,  but  only  in  believing  that  to  be  true  arid 
good,  and  that  to  be  false  and  evil,  which  is  said  to  be  so  by  others, 
and  in  afterwards  confirming  it ;  persons  of  this  description,  inas- 
much as  they  do  not  see  truth  from  truth,  but  from  another,  are 
capable  of  seizing  upon  and  believing  what  is  false  alike  with  what 
is  true,  and  likewise  of  confirming  it  until  it  appears  as  if  it  were 
truth  ;  for  whatsoever  is  confirmed  puts  on  an  appearance  of  truth, 
and  there  is  nothing  which  cannot  be  confirmed :  the  interiors  of 
such  persons  are  not  open  except  from  beneath,  but  their  exteriors 
are  open  in  proportion  as  they  have  confirmed  themselves ;  where- 
fore the  light  from  which  they  see  is  not  the  light  of  heaven,  but  is 
the  light  of  the  world,  which  is  called  natural  lumen  ;  in  this  light 
also  falses  can  shine  like  truths,  yea,  when  they  are  confirmed, 
they  can  acquire  brightness,  but  not  in  the  light  of  heaven.  Of  this 
sort  are  the  less  intelhgent  and  wise,  who  have  confirmed  them- 
selves much,  and  the  more  intelligent  and  wise  are  they  who  have 
confirmed  themselves  little.  From  these  considerations  it  is  evident 
what  spurious  intelligence  and.wisdom  are.  But  in  this  sort  they 
are  not  included,  who  in  childhood  have  supposed  those  things  to 
be  true  which  they  have  heard  from  their  masters,  provided  that  in 
youth,  when  they  think  from  their  own  understanding,  they  do  not 
remain  in  them,  but  desire  truth,  and  from  desire  seek  it,  and  when 
they  find  it  are  interiorly  affected  ;  these,  inasmuch  as  they  are  af- 
fected with  truth  for  the  sake  of  truth,  see  truth  before  they  confirm 
it.  *    This  may  be  illustrated  by  an  example  :  there  was  a  discourse 

*  That  wisdom  consists  in  seeing  and  perceiving  whctiier  a  tiling  be  true  be- 
fore it  is  confirmed,  but  not  in  confirming  wiiat  is  said  by  others,  n.  1017,  4741, 
7012,  7680,  7950.     That  to  see  and  to  perceive  whether  a  thing  be  true  before 


coNCEnMxr.  nrAVK.v  and  iieli..  209 

flimong  spirits  concerning  the  cause  why  aninuils  arc  born  into  all 
the  science  siiital)le  to  their  natures,  hut  not  man,  and  it  was  said 
that  the  reason  is,  because  animals  are  in  tlie  order  of  their  hfe, 
but  not  man,  wherefore  he  must  be  led  into  order  by  knowledges 
and  sciences  ;  but  if  man  were  born  into  the  order  of  his  life,  which 
consists  in  loving  God  above  all  things  and  his  neighbour  as  him- 
self, that  he  woid<l  be  born  into  intelligence  and  wisdom,  and  hence 
likewise  into  the  belief  of  every  truth,  so  far  as  he  came  into  the 
possession  of  knowledges  :  the  good  spirits  immediately  saw  this, 
and  perceived  that  it  was  so,  and  this  only  from  the  light  of  truth; 
but  the  spirits  who  had  confirmed  themselves  in  faith  alone,  and 
had  hence  thrown  aside  love  and  charity,  could  not  understand  it, 
because  the  light  of  what  is  false  confirmed  by  them  had  obscured 
the  light  of  truth. 

353.  False  intelligence  and  wisdom  is  all  that  which  is  without 
acknowledgement  of  a  Divine,  for  they  who  do  not  acknowledge  a 
Divine,  but  nature  instead  of  what  is  divine,  all  think  from  a  cor- 
poreal sensual  principle,  and  are  merely  sensual,  howsoever  eru- 
dite and  learned  they  are  believed  to  be  in  the  world  ;*  but  their 
erudition  does  not  ascend  beyond  such  things  in  the  world  as  ap- 
pear before  their  eyes,  which  they  keep  in  their  memory  and  look 
at  almost  materially,  although  their  sciences  are  the  same  which 
serve  the  truly  inteUigent  for  the  formation  of  the  understandino-  : 

it  is  confirmed,  is  given  only  with  those  who  arc  affected  with  truth  for  the  sake 
of  truth,  and  for  the  ?akc  of  life,  n.  8521.  That  the  light  of  confirmation  is  na- 
tural ligiit  and  not  spiritual,  and  that  it  is  sensual  light,  which  hath  place  even 
with  the  wicked,  n.  6780.  That  all  things,  even  falses,  may  be  confirmed,  so  as 
to  appear  like  truths,  n.  24S2,  2190,  5033,  G8G5,  8521. 

*  That  the  sensual  principle  is  the  ultimate  of  the  lifi;  of  man,  adhering  to 
and  inhering  in  his  corporeal  principfe,  n.  5077,  5767,  0212,  02](i,  9331,  9730. 
That  he  is  called  a  sensual  man,  who  judges  and  concludes  all  things  from  the 
senses  of  the  body,  and  who  believes  nothing  but  wiiat  he  sees  witli  liis  eyes  and 
touches  with  liis  hands,  n.  509-1,  7t)93.  That  such  a  man  thinks  in  outermost 
principles,  and  not  interiorly  in  himself,  n.  5089,  5094,  G.5G4,  7093.  That  his  in- 
teriors are  closed,  so  that  lie  sees  nothing  of  divine  trutii,  n.  G5G4,  6844,  G845. 
In  a  word,  that  he  is  in  a  gross  natural  lumen,  and  thus  that  lie  perceives  noth- 
ing which  is  from  the  lisht  of  heaven,  n.  6201,  G310,  6.'>G4,  6844,  6845,  6.598 
6612,  6614,  6622,  6624.  That  therefore  he  is  inwardly  against  all  those  thing.s 
which  are  of  heaven  and  the  church,  n.  62f>l ,  6316,  6844,  6845. 6948,  0949.  Thai 
the  learned,  who  have  confirmed  themselves  against  tlie  truths  of  the  church 
are  sensual,  n.  6316.     The  quality  of  the  sensual  man  is  dpscribcd,  n.  1(936. 


210  CONCERNING  HEAVEN  AND  HELL. 

by  sciences  are  meant  the  various  kinds  of  experimental  philosoplajr, 
as  physics,  astronomy,  chemistry,  mechanics,  geometry,  anatomy, 
jjsychology,  philosophy,  the  history  of  kingdoms,  also  the  criti- 
cisms and  languages  of  the  learned  world.  The  rulers  of  the 
church  therefore,  who  deny  a  Divine,  and  do  not  elevate  their 
thoughts  above  the  sensual  things  appertaining  to  the  external  man, 
regard  the  thiiigs  of  the  Word  in  no  other  light  than  as  others  re- 
gai'd  sciences,  nor  do  they  make  them  matters  of  thought  or  of  any 
intuition  enlightened  from  the  rational  mind,  because  their  inte- 
riors are  closed,  and  witli  them  at  the  same  time  the  exteriors  prox- 
imate to  the  interiors  :  the  reason  why  they  are  closed  is,  because 
they  have  turned  themselves  backward  from  heaven,  and  have 
bent  back  those  principles  which  were  capable  of  looking  in  that 
direction,  which  principles  are  the  interiors  of  the  human  mind,  as 
vias  said  above  :  hence  it  is,  that  they  are  unable  to  see  what  is 
true  and  good,  inasmuch  as  these  things  are  in  thick  darkness  with 
ihem,  whilst  Avhat  is  false  and  evil  is  in  light.  Nevertheless  sen- 
sual men  can  reason,  some  of  them  more  cunningly  and  acutely 
than  others,  but  from  the  fallacies  of  the  senses  confirmed  by  their 
scientilics  ;  and  because  they  are  thus  capable  of  reasoning,  they 
also  believe  themselves  wiser  than  others.*  The  fire  which  en-' 
kindles  their  reasonings  with  affection,  is  the  fire  of  the  love  of  self 
and  of  the  world.  These  are  they  who  are  in  false  intelligence  and 
wisdom,  and  who  are  understood  by  the  Lord  in  Matthew  ;  "  See- 
ing they  see  not,  and  hearing  they  hear  not,  neither  do  they  under- 
stand,^^ xiii.  13,  14,  15  :  and  in  an  other  place,  "  These  things  are 
hid  from  the  intelligent  and  wise,  and  revealed  to  infants,'"  xi.  25,  26. 
354.  It  has  been  granted  me  to  speak  with  several  learned  per- 
sons after  their  departure  from  the  world,  with  some  who  were  of 
most  distinguished  reputation,  and  were  celebrated  by  their  writ- 
ings in  the  literary  world,  and  with  some  who  were  not  so  celebra- 
ted, but  still  had  hidden  wisdom  in  themselves.  They  who  in 
heart  liad  denied  a  Divine,  howsoever  they  had  confessed  Him 
with  the  mouth,  were  become  so  stupid,  that  they  could  scarce  com- 

*  That  sensual  men  reason  acutely  and  cunninirly,  since  they  make  all  intel- 
ligence to  consist  in  speaking  from  the  corporeal  memory,  n.  V.)r>,  196,  5700, 
10236.  But  that  they  reason  from  the  fallacies  of  the  senses,  n.  5f'84,  6948, 
6949,  7693.  That  sensual  men  arc  cunning  and  malicious  more  than  others,  n. 
7693,  10236.  That  .such  were  called  hy  tho  ancients,  serpents  of  the  tree  of  sci- 
ence, n.  195, 196,  197,  6398,  0919,  10313 


CONCERNING    HEAVEN    AND    HELL-  "-ill 

))relipnd  any  civil  trutli,  still  U  ss  any  ii|»iiiiu:il  truth  :  it  was  per- 
ceived, uiitl  aUo  sic'i'ii,  thai  thrir  intfriors,  wIirIi  arc  of  the  mind, 
were  so  closed,  that  they  ap|)ear('d  as  black,  (such  thiiiiis  in  the 
spiritual  world  are  pre^^euied  to  the  si^ht,)  and  thus  that  they  could 
not  endure  any  heavenly  li;iht,  conse(|uently  they  coidd  not  ad/nit 
any  inllux  out  ot"  heaven  :  the  hiackness  in  which  their  interiors 
aj)j)eared,  was  •,rreal«*r  anil  more  extended  with  those  who  had  con- 
lirmed  themselves  against  the  Divine  by  their  learned  seientilics. 
Such  in  the  other  life  receive  with  delight  every  false  principle, 
which  they  imbibe  as  a  sponge  does  water,  and  they  repel  every 
truth,  as  an  elastic  bony  substance  [clatcr  osscus]  repels  what  falls 
upon  it:  it  is  said,  also,  that  the  interiors  of  those  who  had  con- 
firmed themselves  against  the  Divine  and  in  favour  of  nature,  are 
ossified  :  their  head  also  apj)ears  callous,  as  if  it  were  of  ebony, 
which  reaches  even  to  the  nose, — a  proof  that  they  have  n«)  longer 
any  perception.  Persons  of  this  description  are  immersed  in 
whirlpools,  which  appear  like  bogs,  where  they  are  kept  in  agita- 
tion by  the  phantasies  into  which  their  falses  are  turned  :  their  ui- 
ferual  fire  is  the  lust  of  glory  and  of  a  name,  from  which  lust  they 
are  exasperated  one  against  another,  and  from  an  infernal  ardour 
torment  those  who  do  not  worship  them  as  deities,  and  thus  by 
turns  they  torture  each  other.  Such  is  the  change  which  all  world- 
ly learning  undergoes,  which  hath  not  received  into  itself  light 
i'rom  heaven  by  the  acknowledgment  of  a  Divine. 

H-io.  That  persons  of  the  above  description  are  such  in  the  spi- 
ritual world,  when  they  come  thither  after  death,  may  be  conclud- 
ed from  this  circumstance  alone,  that  all  things  Mhich  are  in  the 
natural  memory,  and  immediately  conjoined  to  the  sensual  j)rin- 
ciples  of  the  body,  as  arc  such  scientifics  as  have  been  above  men- 
tioned, arc  then  quiescent,  and  only  the  rational  principles  which 
are  thence  derived,  serve  for  thought  and  for  iliscourse  there.  For 
man  carries  along  with  him  all  the  natural  memory,  but  the  things 
which  are  in  that  memory  are  not  under  his  viev,-,  and  do  not  enter 
into  his  thought,  as  when  he  lived  in  the  world  ;  he  cannot  there- 
fore bring  any  thing  forth  thence,  and  expose  it  in  spiritual  light, 
Ijecause  the  things  contained  in  that  memory  are  not  objects  of  that 
light,  since  nothing  but  things  rational  or  intellectual,  Avhich  man 
lias  acquired  from  the  sciences  whilst  he  lived  in  the  body,  are  in 
Hny  agrccmriit  with  the  light  of  the  spiritual  world  :  wherefore  in 


fJlSS  CO.VCEUMXfc    HEAVEN    AND    m;LI.. 

proportion  as  the  spirit  of  man  is  made  rational  l)y  know  ledger  anci 
sciences  in  the  world,  in  the  same  proportion  lie  is  rational  after 
the  dissolution  of  the  body;  for  then  man  is  a  spirit,  and  it  is  tlie 
spirit  which  thinks  in  the  body.  * 

356.  But  with  respect  to  those  who  have  procured  to  themselvesf 
intelligence  and  wisdom  by  knowledges  and  sciences,  as  is  the  case 
with  all  those  who  have  applied  all  things  to  the  use  of  life,  and  at 
the  same  time  have  acknowledged  a  Divine,  have  loved  the  Word, 
and  have  lived  a  spiritual  moral  life,  spoken  of  above,  n.  319,  to 
these  the  sciences  have  served  as  the  means  of  growing  wise,  and 
likewise  of  corroborating  the  things  which  relate  to  faith ;  their 
interiors  which  are  of  the  mind  have  been  perceived,  and  likewise 
seen,  as  transparent  from  the  light  of  a  bright,  flaming,  or  blue 
colour,  such  as  is  the  colour  of  diamonds,  rubies,  sapphires,  which 
are  pellucid,  and  this  according  to  confirmations  in  favour  of  a 
Divine,  and  in  favour  of  divine  truths,  from  the  sciences  :  such  is 
the  appearance  of  true  intelligence  and  wisdom  when  it  is  present- 
ed visible  in  the  spiritual  world ;  this  effect  is  derived  from  the 
light  of  heaven,  which  is  the  divine  truth  proceeding  from  the  Lord, 
whence  comes  all  intelligence  and  wisdom  [see  above,  n.  126  to 
133 :]  the  planes  of  that  light,  in  which  the  variegations  as  of  col- 
ours exist,  are  the  interiors  of  the  mind,  and  the  confirmations  of 
divine  truth  by  such  things  as  are  in  nature,  thus  which  are  in  the 
sciences,  produce  those  variegations,  t  For  the  interior  mind  of 
man  looks  into  the  things  of  the  natural  memory,  and  those  things 
which  are  confirmative  there  it  as  it  were  sublimates  by  the  fire  of 
heavenly  love,  and  withdraws  them,  and  purifies  them  even  into 
spiritual  ideas  :  that  this  is  the  case  is  unknown  to  man  so  long  as 
he  lives  in  the  body,  inasmuch  as  in  the  body  he  thinks  both  spirit- 
ually and  naturally,  but  the  things  that  he  then  thinks  spiritually 
he  does  not  apperceive,  noting  only  those  which  he  thinks  natural- 

*  That  scicntifics  arc  of  the  natural  memory,  which  man  liatli  in  tlic  body.  n. 
5212,  9922.  That  man  carries  with  him  after  death  all  ihe  natural  memory,  n. 
2475 :  from  experience,  n.  24S1  to  24SG.  But  that  from  that  memory  he  cannot 
bring  any  thing  forth  as  in  the  world,  for  several  reasons,  n.  2476,  2477,  2749. 

t  That  most  beautiful  colours  appear  in  heaven,  n.  1053,  1624.  That  colours 
in  heaven  are  from  light  there,  and  that  they  are  its  modifications  or  variegations, 
n.  1042,  1043,  1053,  1024,  3993,  4530,  4922,  4742.  Thus  that  they  are  the  ap- 
pearances of  truth  derived  from  good,  and  signify  such  things  as  are  of  intelli- 
gence and  wisdom,  n.  4530,  4922,  4677,  94G6. 


eONCERMNG  HEAVEN  AND  HELL.  '^l.*! 

ly  ;  nevertheless  wlicn  he  c-omcs  into  the  spiritual  world,  he  then 
has  no  apperception  of  what  he  thought  naiiiraliy  in  the  world, 
but  of  what  he  liiought  spiritually  ;  thus  the  state  is  changed. 
From  these  considerations  it  is  evident,  that  man  by  knowledges 
and  sciences  is  made  s[iiritual,  and  that  those  things  are  the  means 
of  growing  wise,  hut  only  with  those  who  in  faith  and  life  have  ac- 
knowledged a  Divine.  Such  also  are  accepted  in  heaven  above  all 
others,  and  rank  there  amongst  those  who  are  in  the  midst  [n.  43,] 
because  they  arc  in  light  more  than  others  ;  these  are  the  intelli- 
gent and  wise  in  heaven,  Avho  arc  resplendent  as  with  the  sjilcn- 
dour  of  the  expanse,  and  who  shine  as  the  stars  ;  but  the  simple 
are  they  who  have  acknowledged  a  Divine,  have  loved  the  "Word, 
and  have  lived  a  spiritual  and  moral  life,  whilst  yet  their  interiors, 
which  are  of  the  mind,  have  not  been  cultivated  by  knowledges  and 
sciences.  The  human  mind  is  as  ground,  which  acquires  a  quality 
according  to  its  cultivation. 

Extracts  from  the  Arcana  Ccdlestia  concerning  the  Sciences. 

That  man  ought  to  be  imbued  with  sciences  and  knowledges,  since  by  them 
he  learns  to  think,  afterwards  to  understand  what  is  true  and  good,  and  at  length 
to  grow  wise,  n.  120,  1450,  1451,  1453,  1548,  1802.  That  scientificsare  the  first 
principles,  on  wliicli  is  built  and  founded  the  life  of  man,  both  civil,  moral,  and 
spiritual,  and  that  they  are  learned  for  the  sake  of  use  as  an  end,  n.  1489,  3310. 
That  knowledges  open  the  way  to  the  internal  man,  and  afterwards  conjoin  that 
man  with  the  external  according  to  uses,  n.  1563,  IGIG.  That  the  rational  prin- 
ciple is  born  by  sciences  and  knowledges,  n.  1895,  1900,  308G.  Yet  not  by 
knowledges  themselves,  but  by  the  affection  of  the  uses  derived  from  them,  n 
1895. 

That  there  are  scicntifics  which  admit  divine  truths,  and  which  do  not  admit 
them,  n.  5213.  That  empty  scientifics  ought  to  be  destroyed,  n.  1489,  1492, 
1499,  1580.  That  empty  scientifics  are  those  which  have  for  an  end  and  which 
confirm  the  loves  of  self  and  of  the  world,  and  whicii  witlidraw  from  love  to  God 
nnd  love  towards  the  neighbour,  because  such  scientifics  close  the  internal  man 
insomuch  that  man  afterwards  cannot  receive  any  thing  from  heaven,  n.  1563^ 
1000.  That  scientifics  are  the  means  of  growing  wise,  and  the  means  of  becom* 
ing  insane,  and  that  by  them  the  internal  man  is  either  opened  or  closed,  and 
thus  the  rational  principle  is  either  cultivated  or  destroyed,  n.  4156,  8028,  9922 

That  the  internal  man  is  opened  and  successively  perfected  by  scientifics,  if 
man  balli  good  use  for  an  end,  especially  the  use  which  respects  eternal  life,  n. 
0086.  That  in  this  case  scientifics,  which  are  in  the  natural  man,  arc  met  by 
spiritual  and  celestial  things  from  the  spirifoal  man,  which  adopt  such  as  arc 
suitable,  n.  1495.  That  the  uses  of  heavenly  life  in  this  case  are  extracted,  pu- 
rified, and  elevated,  from  scientifics  wkioh  are  in  the  natural  nan,  by  thr 
28 


'214  CONCERNING   HfiAVCN   AND   rfELlv 


Concerning  the  Rich  and  Poor  in  HeaveVo 

357.  Thefe  are  various  opinions  concerning  reception  into  heav* 
en ;  some  suppose  that  the  poor  are  received,  and  not  the  rich ; 
some  that  the  rich  and  poor  are  received  ahke  ;  some  that  the  rich 

internal  man  from  the  Lord,  n.  1895,  1896,  1900,  I9Ul,  1902,  5871,  5874, 
5001.  And  that  incongruous  and  opposing  scicntifics  are  rejected  to  the  sides 
and  exterminated,  n.  5871 ,  5886, 5889. 

Tiiat  the  sight  of  the  internal  man  rails  forth  from  the  scientifics  of  the  exter- 
nal man  no  other  things  than  what  accord  with  its  love,  n,  9394.  That  beneath 
the  sight  ofthe  interrtal  man,  those  things  wliicii  are  of  the  love  are  in  the  midst 
and  in  brightness,  but  those  things  which  are  not  ofthe  love  are  at  the  sides  and 
in  obscurity,  n.  6068,  6085.  That  suitable  scicntifics  are  successivsly  implanted 
in  his  loves,  and  as  it  were  dwell  in  them,  n.  6325.  That  man  would  be  born 
into  intelligence,  if  he  were  born  into  love  towards  his  neighbour,  but  whereas 
he  is  born  into  the  love  of  self  and  of  the  world,  therefore  he  is  born  in  total  ig- 
norance, n.  6323,  6325.  That  science,  intelligence,  and  wisdom,  are  the  sons  of 
love  to  God,  and  of  love  towards  the  neighbour,  n.  1226,  2049,  21 16. 

That  it  is  one  thing  to  be  wise,  anotiier  thing  to  understand,  another  to  know, 
and  another  to  do,  but  fliat  still,  with  those  who  are  in  spiritual  life,  they  follow 
in  order,  and  are  together  in  doing  or  in  deed,  n.  10331.  That  also  it  is  one  thing 
to  know,  another  to  acknowledge,  and  another  to  have  faith,  n.  896. 

That  scientifics,  which  are  ofthe  external  or  natural  man,  are  in  the  light  ofthe 
'world,  but  that  truths,  which  hav«  been  made  truths  of  faith  and  of  love,  and 
have  thus  gained  life,  are  in  the  light  of  heaven,  n.  5212.  That  the  truths  which 
have  gained  ppiritual  life,  are  comprehended  by  natural  ideas,  n.  5510.  That 
spiritual  influx  is  from  the  internal  or  spiritual  man  into  the  scientifics  which  arc 
in  the  external  or  natural  man,  n  1940,  8005.  That  scientifics  are  the  recepta- 
cles, and  as  it  were  the  vessels,  of  the  truth  and  good  which  are  of  the  internal 
man,  n.  1469, 1496,  3068,  5489,  6004,  6023,  6052,  6071,  6077,  7770, 9922.  That 
scientifics  are  as  it  were  mirrors,  in  which  the  truths  and  goods  of  the  internal 
man  appear  as  in  an  image,  n.  5201.  That  they  are  there  together  as  in  their 
ultimate,  n.  5373, 5874,  5S86,  5901,  604,  6023,  6052,  6071. 

That  influx  is  spiritual  and  not  physical,  that  is,  that  there  is  influx  from  the 
jntcrnal  man  into  the  external,  thus  into  the  scicntifics  of  the  latter,  but  not  frons 
external  into  the  internal,  thus  not  from  the  scientifics  ofthe  former  into  the  truths 
of  faith,  n.  3219,  5119,  5259,  5427,  5428,  5478,  6322,  91 10,  9111.  That  from  the 
truths  ofthe  doctrine  ofthe  church,  which  are  derived  from  the  Word,  a  princi- 
ple is  to  be  drawn,  and  those  truths  are  first  to  be  acknowledged,  and  that  aftfr. 
wards  it  is  allowable  to  consult  scientifics,  n.  6047.  Thus  that  it  is  allowable  for 
those  who  are  in  an  affirmative  principle  concerning  the  truths  of  faitii  to  confirm 
them  intellectually  by  scientifics,  but  not  for  those  who  are  in  a  negative  princi- 
ple, n.  2568,  2588,  4760,  6047.  That  he  who  doth  not  believe  divine  truths  un- 
less he  be  persuaded  by  scientifics,  never  believes,  n.  2094,  2832.  That  to  enter 
into  the  truths  of  faith  from  scientifics  is  contrary  to  order,  n.  10236.    That  they 


CONCERNING    HEAVKN    ANO    UEtl,.  3li>. 

runnot  he  rccciveil,  unless  they  renounce  their  wealth,  nnd  l>ecom» 
ns  the  poor :  every  one  confirnis  his  opinion  from  the  Word  :  hut 

who  do  so  hccDtnn  infatu.itrd  as  to  those  things  wlritli  arc  of  licavcn  and  tha 
fhurch,  n.  12S,  1'2\),  14H.  That  they  full  into  the  falscsof  evil,  n.232,  233,<i<l47 
And  that  in  tiic  other  life,  when  they  think  on  spiritnal  subjorts,  they  berome  as 
it  were  drunken,  n,  H)72.  What  their  further  quality  is,  n.  I'M.  Examples  illus- 
trating that  things  spiritual  cannot  be  coniprehenricd,  if  entered  into  by  scienti- 
fics,  n.  2:i3.  2*m,  2V.)6,  2203,  2-200.  Timt  many  of  the  learned  are  more  insane 
Id  spiritual  things  than  the  simph;,  by  reason  that  they  arc  in  a  negative  princi- 
ple, whi'li  they  confirm  by  Boienlifies  which  they  have  continually  and  in  abun- 
dance before  their  view,  n.  4700,  btJ29> 

Tliat  they  who  reason  from  scicntifies  against  the  truths  of  faith,  reason  sliarp- 
ly,  because  from  the  fallaiics  of  the  senses,  which  are  engaging  and  persuasive, 
since  it  is  with  dilliculty  that  they  can  be  dispersed',  n.  5700.  What  and  of  what 
ijuality  the  fallacies  of  the  senses  are.  n,  50d4,  3094,  64f>0,  r>948.  That  they  whe 
understand  nothing  of  truth,  and  likewise  they  who  arc  in  evil,  can  reason  about 
the  truths  and  goods  of  faith,  and  yet  not  understand  them,  n.  4'213.  That  mere- 
ly to  conllrm  a  dogma  is  not  tlic  part  of  an  intelligent  person,  but  to  sec  whether 
it  be  true  or  not,  before  it  is  confirmed, n.  4741,  G047. 

That  sciences  are  of  no  avail  after  death,  but  what  man  hath  imbibed  in  hi.s 
understanding  and  life  by  sciences,  n.  2480.  That  still  all  scientifics  remain  af- 
ter death,  but  that  they  are  quiescent,  n.  247G  to  2479,  24di  to  248G. 

That  the  same  scientifics  with  the  evil  are  falscs,  because  they  are  applied  to 
evils,  and  with  the  good  are  truths,  because  they  are  applied  to  good,  n.  G917. 
That  scientific  truths  with  the  evil  arc  not  truths,  howsoever  they  appear  as 
truths  when  they  are  spoken,  because  inwardly  in  them  there  is  evil,  n.  10331. 
Wliat  is  the  quality  of  the  desire  of  knowing,  which  spirits  have,  an  example, 
n.  1993.  That  with  the  angels  there  is  an  immense  desire  of  knowing  and  of 
growing  wise,  since  science,  intelligence,  and  wisdom  are  spiritual  food,  n.  3114, 
4459,  4792,  4970, 5147,5293,5340,  5;{42,  5410^  542G,  557G,  5582, 5588,  5656,6277, 
8562,  90o3.  That  the  science  of  the  ancients  was  the  science  of  correspondences 
and  representations,  by  which  they  introduced  themselves  into  the  knowledge  of 
spiritual  things,  but  that  that  science  at  this  day  is  altogether  obliterated,  n.  4844, 
4749,  4964,  49G5. 

Spiritual  truths  cannot  be  comprehended,  unless  the  follo%ving  universals  be 
known,  viz.  1.  That  all  things  in  the  universe  have  reference  to  good  and  truth, 
and  to  the  conjunction  of  both,  that  they  may  be  something,  thus  to  love  and 
taith  and  their  conjunction.  II.  That  there  appertains  to  man  understanding 
and  will,  and  that  understanding  is  the  receptacle  of  truth  and  the  will  of  good  ; 
and  that  all  things  have  reference  to  those  two  principles  appertaining  to  man, 
and  to  their  conjunction,  as  all  things  have  reference  to  truth  and  good,  and 
their  conjunction.  111.  That  there  is  an  internal  man  and  an  external,  and  that 
they  are  distinct  from  each  other  as  heaven  and  the  world,  and  yet  that  they 
ought  to  make  one,  that  man  may  be  truly  a  man.  IV.  That  the  light  of  heaven 
is  that  in  which  the  internal  man  is,  and  the  light  of  the  world  that  in  which  the 
external  is,  and  that  the  light  of  heaven  is  divine  truth  itself  which  is  the  source 


iJlg  CONCERNING    HEAVEN    AND    HELL. 

they  who  make  a  distinction  between  the  rich  and  poor  in  regard 
to  heaven,  do  not  understand  the  Word  :  the  Word  in  its  bosom  is 
spiritual,  but  in  the  letter  natural,  wherefore  they  who  apprehend 
the  Word  merely  according  to  the  literal  sense,  and  not  according 
to  any  spiritual  sense,  are  mistaken  in  many  points,  especially  con- 
cerning the  rich  and  poor  ;  as  where  it  is  said,  that  it  is  as  difficult 
for  the  rich  to  enter  into  heaven  as  for  a  camel  to  pass  through  the 
eye  of  a  needle,  and  that  it  is  easy  for  the  poor  because  they  are 
poor,  inasmuch  as  it  is  said,  "  Blessed  are  the  poor,  for  theirs  is 
the  kingdom  of  the  heavens  "  Luke  vi.  20,  21  :  but  they  who  know 
any  thing  of  the  spiritual  sense  of  the  Word,  tliink  otherwise, 
being  well  aware  that  heaven  is  for  all  who  live  the  life  of  faith  and 
of  love,  whether  they  be  rich  or  poor  :  but  who  are  meant  by  the 
rich  in  the  Word,  and  who  by  the  poor,  will  be  shown  in  what  fol- 
lows. From  much  discourse  and  life  with  the  angels  it  has  been 
given  me  to  know  of  a  certainty,  that  the  rich  come  as  easily  into 
heaven  as  the  poor,  and  that  man  is  not  excluded  from  heaven  be- 
cause he  lives  in  abundance,  neither  is  he  received  into  heaven  be- 
cause he  is  in  poverty :  there  are  in  heaven  both  rich  and  poor, 
and  several  of  the  rich  in  greater  glory  and  happiness  than  the 
poor. 

3.58.  It  is  proper  to  observe  in  the  outset,  that  man  may  acquire 
riches  and  accumulate  wealth  as  far  as  opportunity  is  granted,  pro- 
vided it  is  not  eftected  with  cunning  and  evil  artifice ;  that  he  may 
eat  and  drink  delicately,  provided  he  doth  not  make  life  to  consist 
in  so  doing  ;  that  he  may  dwell  magnificently  according  to  his  rank 
in  life  ;  may  converse  with  others,  as  others  do  ;  frequent  places 
of  amusement  and  discourse  on  worldly  subjects  ;  and  that  he  has 
no  need  to  assume  a  devout  aspect,  to  be  of  a  sad  and  sorrowful 
countenance,  to  bow  down  his  head,  but  that  he  may  be  glad  and 
cheerful ;  neither  is  he  compelled  to  give  all  he  has  to  the  poor, 
only  so  far  as  aflection  leads  him ;  in  a  word,  that  he  may  live  in 
the  external  form  altogether  like  a  man  of  the  world,  and  that  such 
conduct  is  no  hindrance  to  his  admission  into  heaven,  provided 

/)f  all  intelligence.  V.  That  there  is  a  correspondence  between  the  things  which 
are  in  the  internal  man  and  those  which  are  in  the  external,  and  that  hence  they 
appear  in  all  cases  under  another  aspect,  insomuch  that  they  are  not  discerned 
except  by  the  science  of  correspondences.  Unless  these  and  several  other  things 
be  known,  no  ideas  can  be  conceived  and  formed  of  spiritual  and  celestial  truths 
except  Biich  as  are  incongruous,  and  thus  scientifics  and  knowledges,  wliich  are 


CONCERNING    nr.AVr.N    AND    UFA.U  "il? 

iluit  interiorly  iii  liiiiistit"  Ik'  timiks  in  a  bei-nininj^f  manner  al)out 
(«o(l,  and  cIeal^  ^inccrcl}-  and  ju.stly  uitii  his  ncigliljour  :  for  man  is 
of  such  a  ([iialify  as  his  aflection  and  ihonj^ht  arc,  or  of  such  u 
quality  as  his  love  and  faith  are  ;  hence  all  his  external  acts  derive 
tlieir  life,  for  to  act  is  to  will,  and  to  speak  is  to  tiiink,  since  every 
one  acts  from  will  and  speaks  from  thought ;  wherefore  by  what 
is  said  in  the  Word,  that  man  shall  be  judged  according  to  his 
deeds,  and  that  he  shall  be  recompensed  according  to  his  works,  is 
understood  that  he  shall  be  judged  and  recompensed  according  to 
his  thought  and  atVection,  which  give  birth  to  deeds,  or  which  arc 
in  deeds,  for  deeds  are  of  no  account  without  them,  and  are  alto- 
gether of  such  a  quality  as  they  are.  *  Hence  it  is  evident  that  the 
external  of  man  is  of  no  account,  but  his  internal,  from  which  the 
external  is  derived.  The  case  may  be  thus  illustrated  ;  if  any  one 
be  sincere  in  his  actions,  and  does  not  defraud  another,  for  no  other 
reason  than  because  he  fears  the  laws,  the  loss  of  reputation,  and 
consequently  of  honour  or  of  gain,  and  would  defraud  another  to 
the  utmost  of  his  power  unless  restrained  by  that  fear,  such  a  per- 
son has  fraud  in  his  thought  and  will,  whilst  yet  his  actions  in  the 
external  form  appear  sincere  ;  such  a  person,  therefore,  inasmuch 
as  he  is  interiorly  insincere  and  fraudulent,  has  hell  in  himself; 
but  he  who  is  sincere  in  his  actions,  and  does  not  defraud  another 
because  it  is  contrary  to  God  and  contrary  to  his  neighbour,  would 
not  bo  willing  to  defraud  another  even  though  it  was  in  his  power, 
his  thought  and  will  forming  his  conscience;  such  a  person,  there- 
of the  natural  man,  without  tliose  univcrsals  can  be  little  seniceablc  to  the  ra- 
tional man  for  understanding  and  increase.  Hence  it  is  evident  how  necessary 
scicntifics  are. 

*  That  it  is  very  frequently  said  iji  the  Word,  that  man  shall  he  judged,  and 
that  he  shall  be  rccompen.sed,  according  to  deeds  and  works,  n.  3934.  Tliat  by 
deeds  and  works  in  such  passages  are  not  meant  deeds  and  works  in  the  external 
form,  but  in  the  internal,  since  good  works  in  the  external  form  are  done  als© 
by  the  wicked,  but  in  the  external  and  at  the  same  time  in  the  internal  form,  only 
by  the  good,  n.  3'.)34,  6073.  That  works,  like  all  acts,  derive  their  esse  and  cx- 
istere,  and  their  quality,  from  the  interiors  of  man,  which  are  of  his  thought  and 
will,  inasmuch  as  they  tl.ence  proceed,  wherefore  such  as  the  inferiors  are,  such 
are  the  works,  n  3934,  8S11,  1U331.  Thus  such  as  the  interiors  are  in  regard 
to  love  and  faith,  n.  3!)34,6073,  10331,  10333.  That  thus  works  contain  thosJe 
principles,  and  arc  then  in  effect,  n.  10331.  Wherefore  to  be  judged  and  re- 
compensed according  to  deeds  and  works,  denotes  according  to  those  principles, 
n.  3147,  3934,  G073, 8911,  10331, 10333.  That  works,  so  far  as  they  respect  self 
and  the  world,  arc  not  good,  but  only  «o  ftir  a<?  they  respect  the  Lord  and  a  man's 
neishbop'        "'  '" 


■218  CONCERNING    ULAVEN    AND    HELL. 

fore,  lias  heaven  in  himself:  the  deeds  of  each  in  the  external  forn> 
api)ear  alike,  but  in  the  internal  they  are  altogether  dissimilar. 

359.  Inasmuch  as  man  in  the  external  form  may  live  as  others 
do,  may  grow  rich,  keep  a  plentiful  table,  dwell  in  a  splendid  ha- 
bitation and  wear  splendid  apparel  according  to  his  rank  and  em- 
ployment, enjoy  delights  and  gratifications,  and  undertake  worldly 
engagements  for  the  sake  of  employment  and  business,  and  with  a 
view  to  the  life  both  of  the  mind  and  body,  provided  he  interiorly 
acknowledges  a  Divine,  and  wishes  well  to  his  neighbour,  it  is  evi- 
dent that  it  is  not  so  difficult  as  some  believe  it  to  enter  the  way  of 
heaven  :  the  only  difficulty  is,  to  be  able  to  resist  the  loves  of  self 
and  of  the  world,  and  to  prevent  their  predominance,  for  thence 
come  all  evils  :  *  that  it  is  not  so  difficult  as  is  generally  believed, 
is  understood  by  these  words  of  the  Lord  :  ^'^  Learn  of  Me,  for  I 
am  meek  and  lowly  of  heart,  and  ye  shall  find  rest  unto  your  souls  ; 

for  My  yoke  is  easy,  and  My  burden  is  light, ^'  Matt.  xi.  29,  30:  the 
reason  why  the  yoke  of  the  Lord  is  easy  and  His  burden  light,  is, 
because  so  far  as  man  resists  the  evils  which  flow  from  the  lovee 
of  self  and  of  the  world,  so  far  he  is  led  of  the  Lord  and  not  of 
himself,  and  because  the  Lord  afterwards  resists  those  evils  apper- 
taininsr  to  man,  and  removes  them. 

360.  I  have  discoursed  with  some  after  death,  who,  daring  their 
life  in  the  world,  renounced  the  world,  and  gave  themselves  up  to 
a  life  almost  solitary,  that  by  an  abstraction  of  their  thoughts  from 
worldly  concerns  they  might  be  more  at  leisure  to  indulge  in  pious 
meditations,  believing  that  they  should  thus  enter  into  the  way  of 
heaven;  but  such  in  the  other  life  are  of  a  sorrowful  temper,  de- 
.<5pising  others  who  are  not  like  themselves,  indignant  at  their  not 
attaining  happiness  superior  to  others,  depending  on  their  own 
merits,  having  no  concern  about  others,  and  turning  away  from  of- 
fices of  charity,  by  which  conjunction  with  heaven  is  effected  ;  they 
desire  heaven  with  greater  ardour  than  others,  but  when  they  are 
elevated  amongst  the  angels  they  induce  anxieties,  which  disturb 
the  happiness  of  the  angels;  wherefore  they  are  dissociated,  and 
being  dissociated  they  betake  themselves  to  desert  places,  where 

»  That  all  evils  are  derived  from  tlie  love  of  self  and  of  the  world,  n.  1307, 
]3(18,  1321,  1594,  1G91,  3413,  72-.5,  7376,  7480,7488,  8318,  9335,  9348,  10038, 
10742.  Which  arc  contempt  of  others,  enmities,  hatred,  revenge,  cruelty,  de- 
ceit, n.  f>6(i7,  7372, 7373, 7374,  9348, 10038,  10742.  That  man  is  born  into  those 
loves,  thus  that  in  them  arc  his  hereditary  evils,  n.  694,  4317,  5660. 


CONCCKMNG    IIEAVE.V    AND    IILLI..  '-210 

lliey  lead  a  life  similar  to  what  tlu-y  It-d  in  tlic  worlil.  Man  cannot 
be  formed  for  henvcii  l)ut  by  the  world,  the  ultiiiiiitc  etfi-cts  beinj^ 
there,  in  which  the  affection  of  every  one  must  icrininate,  which 
affection,  unless  it  exerts  itself,  or  pours  itself  forth  into  acts,  which 
is  done  in  the  society  of  several,  is  suffocated,  and  at  length  to  such 
a  degree,  that  man  no  longer  respects  his  neighbour,  but  himself 
alone :  hence  it  is  evident  that  a  life  of  charity  towards  our  neigh- 
bour, which  consists  in  doing  what  is  just  and  right  in  every  work 
and  in  every  employment,  leads  to  heaven,  but  not  a  life  of  piety 
without  it,  •  conseijuently  that  the  exercises  of  charity,  and  the 
increments  of  that  life  thence  derived,  can  only  be  so  far  given  as 
man  is  engaged  in  some  employment ;  and  so  far  cannot  be  given 
as  he  removes  himself  from  employment.  On  this  subject  I  shall 
now  speak  from  experience  :  several  of  those  who  in  the  world 
have  been  engaged  in  trading  and  merchandise,  and  have  also 
grown  rich  by  their  engagements,  are  in  heaven  ;  but  fewer  of 
those  who  have  been  in  stations  of  honour  and  become  rich  by 
their  offices  ;  the  reason  is,  because  these  latter,  in  consequence 
of  the  gain  and  honour  bestowed  upon  them  on  account  of  their 
dispensing  the  decrees  of  what  is  just  and  right,  and  dispensing 
also  lucrative  and  honourable  posts,  have  been  induced  to  love 
themselves  and  the  world,  and  by  so  doing  to  remove  their  thoughts 
and  affections  from  heaven  and  turn  them  to  themselves ;  for  so 
far  as  man  loves  himself  and  the  world,  and  regards  himself  and 
the  world  in  every  thing,  so  far  he  alienates  himself  from  the  Di- 
vine, and  removes  himself  from  heaven. 

361.  The  lot  of  the  rich  in  heaven  is  such,  that  they  excel  all 
others  in  opulence,  some  of  them  dwelling  in  palaces,  where  with- 
in all  things  are  refulgent  as  with  gold  and  silver  ;  they  enjoy  an 
abundance  of  all  things  expedient  for  the  uses  of  life  ;  neverthelesb 
they  do  not  set  their  heart  at  all  on  those  things,  but  on  essential 
uses,  which  they  \ie\f  in  brightness  and  as  in  light,  whilst  the  gold 
and  silver  are  seen  respectively  in  obscurity  and  as  in  shade;  the 
reason  is,  because  in  the  world  they  had  loved  uses,  and  gold  and 

'  That  charily  towards  a  man '8  neighbour  consists  in  doing  what  is  good,  just, 
and  right,  in  every  work  and  every  employment,  n.  8120,  8121,  8122.  Hence 
that  charity  towards  a  man's  neighbour  extends  itself  to  all  and  singular  things 
whirh  he  thinkelh,  willcth  and  doetli,  n.  8124.  That  a  life  of  piety  without  a 
life  of  charity  is  of  no  avail,  but  with  it  is  profitable  in  all  things,  n.  8252,  6253. 


220  rONCERMNG    HEAVEN    AND    IIELI. 

silver  only  as  serviceable  mediums  :  essential  uses  are  thus  reful- 
gent in  heaven,  the  good  of  use  as  gold,  and  the  truth  of  use  a« 
silver:*  according  therefore  to  the  quality  of  their  uses  in  the 
Avorld,  is  the  quality  of  their  opulence,  and  the  quality  of  their  de- 
li«»-ht  and  happiness.  Good  uses  consist  in  a  man's  providing  for 
himself  and  his  connexionsthe  necessaries  of  life,  in  desiring  abun- 
dance for  the  sake  of  his  country,  also  of  his  neighbour,  who  may 
be  more  benefited  by  a  rich  man  than  by  a  poor  one,  in  many  ways  ; 
and  because  thus  he  may  remove  his  mind  [animus]  from  an  indo- 
lent life,  which  life  is  hurtful,  since  in  it  man  is  influenced  by  evil 
thoughts  originating  in  the  evil  into  which  he  is  born.  These  uses 
are  good,  so  far  as  they  have  in  them  what  is  divine,  that  is,  so  far 
fis  man  respects  a  Divine  and  heaven,  and  places  his  good  in  them, 
regarding  wealth  only  as  a  subservient  good. 

362.  But  contrary  to  this  is  the  lot  of  the  rich  who  have  not  be- 
lieved in  a  Divine,  and  have  rejected  from  their  mind  [anit/ws]  the 
things  which  are  of  heaven  and  the  church,  for  all  such  are  in  hell, 
the  habitation  of  filth>  of  misery,  and  of  want ;  into  such  things 
riches  are  changed  when  they  are  loved  as  an  end  ;  nor  is  this  the 
case  only  w  ith  riches,  but  also  with  the  uses  themselves,  which  con- 
sist either  in  gratifying  their  peculiar  tempers,  and  indulging  in 
pleasures,  and  in  giving  up  the  mind  more  abundantly  and  freely 
to  the  commission  of  wickedness,  or  that  they  may  be  exalted  to 
eminence  above  others,  whom  they  despise :  such  riches,  and  such 
uses,  inasmuch  as  they  have  nothing  spiritual  in  them,  but  only 
what  is  terrestrial,  become  filthy  ;  for  a  spiritual  principle  in  riches 
and  their  uses  is  like  a  soul  in  the  body,  and  as  the  light  of  heaven 
in  a  moist  ground  ;  they  also  grow  putrid  as  a  body  without  a  soul, 
and  as  moist  ground  without  the  light  of  heaven.  These  are  they 
who  are  seduced  by  riches,  and  withdrawn  from  heaven. 

*  Tliat  every  good  hath  its  delight  from  use,  and  according  to  use,  n.  3040, 
4984,  7038;  and  also  its  quality,  consequently  such  as' the  use  is,  such  is  the 
Rood,  n.  3049.  That  all  the  happiness  and' delight  of  life  is  from  uses,  n.  997. 
In  general,  that  life  is  the  life  of  uses,  n.  19G4.  That  angelic  life  consists.in  tlic 
goods  of  love  and  charitj',  thus  in  performing  uses,  n.  453.  That  the  Lord,  and 
from  Ilim  the  angels,  regard  only  the  ends  respected  by  man,  which  ends  are 
uses,  n.  1317, 1()45,  5844.  That  the  kingdom  of  the  Lord  is  a  kingdom  of  uses, 
n.  453,  696,  1103,  3C45,  4054,  7038.  That  to  serve  the  Lord  is  to  perform  uses 
n.  703S.  That  all  have  a  quality  according  to  the  quality  of  uses  which  the^ 
perform,  u.  4054,  G815  ;  illustrated,  n.  7038. 


CONCERNING    HEAVEN    AND    HF.LL.  221 

TJGI3.  Every  man's  ruling  affection  or  love  remains  with  him  after 
«]eatli,  nor  is  it  extir|tateil  to  eternity,  since  the  spirit  of  man  is  al- 
together as  liis  h)ve  is,  and,  what  is  an  arcaiunn,  tlit  l)ody  of  every 
spirit  and  angel  is  the  external  form  of  his  love,  altogether  corres- 
jionding  (o  the  internal  Corm  which  is  of  liis  mind  [animus]  and 
of  his  mind  [hj/»s,]  and  hence  it  is  that  spirits  are  known  as  to 
their  quality  from  the  fai:ey*from  thegesttires,  and  from  the  speech  ; 
and  likewise  man  would  he  known  as  to  his  spirit,  whilst  he  lives 
in  the  world,  if  he  had  not  learned  in  his  face,  his  gesture,  and  his 
speech,  to  assume  a  semhlance  of  virtues  which  do  not  beh)ng  to 
Jiim  :  hence  it  may  be  manifest,  that  man  remains  to  eternity  such 
as  his  ruling  affection  or  love  is.  It  has  been  granted  me  to  dis- 
course Mith  some  who  lived  seventeen  centuries  ago,  and  whose 
lives  are  well  known  by  what  was  written  at  that  time,  and  it  was 
found  that  every  one  was  still  influenced  by  the  love  which  ruled 
him  when  he  lived  in  the  world.  Hence  likewise  it  may  be  mani- 
fest, that  the  love  of  riches,  and  of  uses  derived  from  riches,  re- 
mains with  every  one  to  eternity,  and  that  it  is  altogether  of  such  a 
quality  as  he  has  procured  in  the  world ;  yet  with  this  difference, 
that  riches  with  those  who  had  rendered  them  serviceable  lor  good 
uses,  are  turned  into  delights  according  to  the  uses,  and  that  riches 
with  those  who  had  rendered  them  serviceable  for  evil  uses,  arc 
turned  into  filth,  with  which  also  they  are  then  delighted,  in  like 
manner  as  in  the  world  with  riches  for  the  sake  of  evil  uses  :  the 
reason  why  they  are  then  delighted  with  filth,  is,  because  defiled 
pleasures  and  crimes,  which  had  been  to  them  the  uses  derived 
from  riches,  and  likevrise  covetousness,  which  is  the  love  of  riches 
without  use,  correspond  to  filth,  spiritual  filth  being  nothing  else. 

364.  The  poor  do  not  come  into  heaven  on  account  of  their  pov- 
erty, but  on  accoimt  of  their  life,  since  every  one's  life  follows  him, 
whether  he  be  rich  or  poor,  neither  is  there  peculiar  mercy  in  fa- 
vour of  one  more  than  in  favour  of  the  other  ;  *  he  is  received  who 
lives  well,  and  he  is  rejected  who  lives  ill.  Moreover,  poverty 
equally  seduces  and  withdraws  man  from  heaven  as  wealth,  there 
being  very  many  amongst  the  poor  who  are  not  contented  with 
iheir  lot,  who  are  greedy  of  many  things,  and  believe  riches  to  be 

'  That  imnirdiatc  mercy  i^  not  given,  but  incdiatn,  that  is,  to  those  who  live 
according  to  the  Lord's  precepts,  because  from   a  principle  of  mercy  Ho  lead? 
in»>ii  continualiv  in  the  world,  and  afterwards  to  eternitv,  n.  S700.  106-'»'^. 
■'29 


•222  CONCERNING    HEAVEN    AND    HELL 

Wessings,  *  wherefore  when  they  do  not  receive  them,  they  are  ffn*' 
gry,   and  cherish  evil  thoughts  concerning  the  Divine  Providence  ; 
they  also  euvy  others  the  good  things  which  they  possess ;  moreover 
they  likewise  equally  defraud  others,  when  occasion  presents  itself, 
and  likewise  they  live  equally  in  sordid  pleasures.     But  it  is  other- 
wise with  the  poor  who  are  content  M'ith  their  lot,  who  are  careful 
and  diligent  in  their  occupations,  and  love  labour  in  preference  to 
idleness,  and  act  sincerely  and  faithfully,  living  at  the  same  time  a 
christian  life.     I  have  occasionally  discoursed  with  those  who  were 
of  the  rustic  class,  and  amongst  the  lower   orders   in   society,   and 
who,  whilst  they  lived  in  the  world,  believed  in  God,  and  were  in- 
fluenced in  their  Avorks  by  principles  of  justice  and  rectitude ;  these, 
inasmuch  as  they  were  in  the  aft'ection  of  knowing  truth,  made  en- 
quiry concerning  the  nature  of  charity  and  of  faith,  because  in  the 
world  they  had  heard  many  things  concerning  faith,   but  in   the 
other  life   many  things   concerning  charity ;  wherefore  they  were 
told,  that  charity   is  every  thing  which  relates  to  life,   and  faith 
every  thing  which  relates   to   doctrine  ;  consequently  that  charity 
consists  in  willing  and  doing  what  is  just  and  right  in  every  work, 
but  faith  in  thinking  justly  and  righti}^ ;  and  that  faith  and  charity 
conjoin  themselves  like  doctrine  and  a  life  in  agreement  with  it,  or 
like  thought  and  will ;  and  that  faith  becomes  Chanty,  Avhen  what 
a  man  thinks  justly  and  rightly  he  also  willeth  and  doeth,  and  that 
when  this  is  the  case  they  are  not  two  but  one  :  this  they  well  un- 
derstood, and  rejoiced,  saying,  that  they  did  not   comprehend  in 
the  world  that  believing  was  any  thing  «lse  than  living. 

36.5.  From  these  considerations  it  may  be  manifest  that  the  rich 
come  into  heaven  alike  with  the  poor,  and  one  as  easily  as  the 
other.  The  reason  why  it  is  believed  that  the  poor  come  easily 
into  heaven,  and  the  rich  with  difficulty,  is,  because  the  Word  hath 
not  been  understood,  where  mention  is  n)ade  of  the  rich  and  poor; 
by  the  rich,  in  the  Word,  in  the  spiritual  sense,  are  understood 
those  who  abound  in  the  knowledges  of  good  and  of  truth,  thus 
who  are  within  the  church  where  the  Word  is  ;  and  by  the  poor, 
those  who  are  Avanting  in  those  knowledges,  and  yet  desire  them, 

*  That  dignities  and  riches  arc  not  real  blessings,  wherefore  they  arc  given  (o 
the  wicked  as  well  as  to  the  good,  n.  8!)30,  10775;  10776.  That  real  blessing  is 
the  reception  of  love  and  of  faith  from  the  Lord,  and  thereby  conjunction,  for 
thence  comes  eternal  happiness,  n.  1420,  1422,  2846,  3017,3408,3504,3514, 
3530,  3665,  35S4,  4216,  4981,  S939;  lU495. 


CONCEIINING    HLAVE.N    AND    HELL.  223 

thus  who  are  out  of  the  church,  where  the  Word  is  not.  By  tho 
rich  man  who  wns  clotiicd  in  purple  and  fine  linen,  and  was  cast 
into  hell,  is  meant  tlie  Jewish  nation,  which,  as  liavin?  the  Word, 
and  thence  abounding  in  the  knowledj^es  of  good  and  trutli,  is  call- 
ed rich;  by  gurnients  of  purple  are  also  signified  the  kncjulcdges 
of  good,  and  by  garments  of  fine  linen  the  knowledges  of  truth  ;* 
but  by  the  poor  man  who  lay  at  his  gate,  and  desired  to  be  filled 
with  the  crumbs  wluch  fell  from  the  rich  man's  table,  and  w  as  car- 
ried by  the  angels  into  heaven,  are  meant  the  nations  or  gentiles, 
which  had  not  the  knowledges  of  gf)od  and  truth,  and  yet  desired 
them,  Luke  xvi.  H>,  31.  By  the  rich  who  were  called  to  a  great 
supper,  and  excused  theinselves,  is  also  meant  the  Jewish  nation, 
and  by  the  poor  introduced  in  their  place,  are  understood  the  na- 
tions which  were  out  of  the  church,  Luke  xiv.  IG  to  24.  ^\  ho  are 
meant  by  the  rich  man  of  whom  the  Lord  saith,  "  It  is  easier  for 
a  camel  to  pass  through  the  erjc  of  a  needle  than  for  a  rich  man  to 
enter  into  the  /cingdom  of  God,^^  Matt.  xix.  24,  shall  also  be  shown  ; 
by  a  rich  man  are  there  understood  the  rich  in  both  senses,  as  well 
natural  as  spiritual ;  in  the  natural  sense,  the  rich  are  they  who 
abound  in  wealth,  and  set  their  heart  upon  it ;  but,  in  the  spiritual 
sense,  the  rich  are  they  who  abound  in  knowledges  and  sciences, 
for  these  are  spiritual  riches,  and  by  them  the  possessors  are  wdl- 
ing  to  introduce  themselves,  from  their  own  proper  intelligence, 
into  those  things  which  relate  to  heaven  and  the  church  ;  and  as 
this  is  contrary  to  divine  order,  therefore  it  is  said,  that  it  is  easier 
for  a  camel  to  pass  through  the  eye  of  a  needle  ;  for  in  that  sense 
by  a  camel  is  signified  the  principle  of  knowledge  and  of  science 
in  general,  and  by  the  eye   of  a  needle  spiritual  truth  -.t  that  by  a 

*  That  garments  sign-fy  truths,  thus  knowledges,  n.  1033,  2576,  5319,  5954, 
9212,  9216,  9902,  l(t.53G.  That  purple  pignifies  celestial  good,  n.  9467.  That 
fiiK^  linen  signifies  trutii  from  a  celestial  origin,  n.  5319,  94^9,  9744 

t  That  a  camel,  in  the  Word,  signifies  the  principle  of  knowledge  and  of 
science  in  general,  n.  3u48.  3071,  3143,  3145.  Wliat  is  meant  by  needle  worki 
working  with  a  needle,  and  hence  what  by  a  needle,  n.  9088.  That  to  enter 
into  the  truths  of  faith  from  scientifics  is  contrarj"  to  divine  order,  n.  10230. 
That  they  wiio  do  so  become  infatuated  as  to  those  things  which  are  of  heaven 
and  of  the  church,  n.  128,  129,  130,  23-.;,  233,  0n47.  And  that  in  the  other  life, 
when  they  think  about  spiritual  things,  they  become  as  it  were  drunken,  n.  lt)72. 
What  further  is  their  quality,  n.  190.  Examples  to  illustrate  that  spiritual  things 
cannot  be  comprehended,  if  entrance  to  them   be  made  by  scientifics,  n    233, 


'224  CONCERNING  HEAVEN  AND  HELL. 

camel  and  the  eye  of  a  needle  those  things  arc  meant,  is  not  known 
at  this  day,  because  hitherto  the  science  hath  not  been  opened 
which  teaches  what  is  signified  in  the  spiritual  sense  by  those  things 
which  are  said  in  the  literal  sense  of  the  Word  ;  for  in  singular  the 
things  in  the  Word  there  is  a  spiritual  sense,  and  also  a  natural 
sense,  inasmuch  as  the  Word,  that  it  might  be  conjunctive  of  heav- 
en with  the  world,  or  of  angels  with  men,  after  immediate  conjunc- 
tion ceased,  was  Avritten  by  mere  correspondences  of  natural  things 
with  spiritual :  hence  it  is  evident  who  are  specifically  meant  by  a 
rich  man  in  the  above  passage.  That  by  the  rich,  in  the  Word,  in 
the  spiritual  sense,  are  understood  those  who  are  in  !^the  knowl- 
edges of  truth  and  good,  and  by  riches  the  knowledges  themselves, 
which  are  also  spiritual  riches,  may  be  manifest  from  various  pas- 
sages, which  may  be  seen  in  Isaiah,  chap.  x.  12,  13,  14  ;  chap. 
XXX.  6,  7 ;  chap.  xlv.  3 ;  Jer.  chap.  xvii.  3  ;  chap,  xlviii.  7  ;  chap. 
1.  36,  37  ;  chap.  li.  13 ;  Dan.  chap.  v.  2,  3,  4  ;  Ezek.  chap.  xxvi. 
7,  12  ;  cfcap.  xxvii.  1  to  the  end  ;  Zech.  chap.  ix.  3,  4  ;  Psalm  xl. 
13;  Hosea,  chap.  xii.  9;  Rev.  chap.  iii.  17,  18;  Luke,  chap  xiv. 
33;  and  in  other  passages:  and  that  by  the  poor,  in  the  spiritual 
sense,  are  signified  those  who  have  not  the  knowledges  of  good  and 
of  truth,  and  still  desire  them,  see  Matt.  chap.  xi.  5  ;  Luke,  chap, 
vi.  20,  21  ;  chap.  xiv.  21  ;  Isaiah,  chap.  xiv.  30 ;  chap.  xxix.  19 ; 
chap.  xli.  17,  18;  Zeph.  chap.  iii.  12,  18.  All  these  passages  may- 
be seen  explained  according  to  the  spiritual  sense  in  the  Arcana 
Coelcstia,  n.  13227. 


Concerning  Marriages  in  Heaven. 

366.  Inasmuch  as  heaven  is  from  the  human  race,  and  hence 
the  angels  therein  are  of  both  sexes  ;  and  Avhereas  it  is  ordained 
from  creation  that  the  woman  should  be  for  the  man,  and  the  man 
for  the  woman,  thus  each  should  be  the  other's  ;  and  since  that 

2094,  2106,  22i>3,  22«i9.  That  from  spiritual  truth  it  is  allowable  to  enter  into 
the  scientifics  which  are  of  the  natural  man,  but  not  rtff  versa,  because  spiritual 
influx  into  the  natural  principle  is  given,  but  not  natural  influx  into  tjic  spiritual 
principle,  n.  3219,  5119,  5259,  5427,  5428,  5478,  632'^,  9110,  0111.  That  the 
truths  of  the  Word  and  of  the  church  ought  first  to  be  acknowledged,  and  after- 
wards it  is  allowable  to  consult  scientifics,  but  not  vice  versa,  n.  G047, 


CONCEUNINO    HEAVEN    AND    HKI.I..  XJ-io 

lovo  is  innate  in  cacli  ;  it  Ibllciws  tliat  there  are  uiarriaj^cs  in  the 
heavens  as  well  as  on  the  eartii  ;  hut  niarriaj^es  in  the  heavens 
dillcr  greatly  from  marriages  in  tiie  earth.  AVliat  therefore  is  the 
nature  and  quality  of  marriages  in  the  heiivrn.--,  and  in  what  they 
dilVer  from  marriages  on  the  earth,  and  in  what  they  agree,  shall 
now  be  shown  in  what  follows. 

367.  3Iarriage  in  the  heavens  is  the  conjunction  of  twcj  into  one 
mind  ;  what  the  nature  and  (juality  of  this  conjunctioji  is,  shall  he 
first  explained  :  mind  consists  of  two  jiarls,  cjiie  of  which  is  called 
understanding,  the  other  will  ;  wlicn  those  two  j)arts  act  in  unity, 
they  are  then  called  one  mind  ;  in  that  mind  the  hushanil  acts  that 
part  winch  is  called  understanding,  and  the  wife  that  which  is  call- 
ed will :  when  this  conjunction,  which  is  of  the  interiors,  descends 
into  the  inferior  principles  which  are  of  the  body,  then  it  is  per- 
ceived and  felt  as  love,  which  love  is  conjugial  love.  From  which 
considerations  it  is  evident,  that  conjugial  love  derives  its  origin 
from  the  conjunction  of  two  into  one  mind  ;  this  is  called  in  heav- 
en cohabitation  ;  and  it  is  said  that  they  are  not  two  but  one  ; 
wherefore  i\ro  conjugial  partners  in  heaven  are  not  called' two  but 
one  angel.* 

.308.  That  there  is  also  such  a  conjunctioji  of  husband  and  wife 
m  inmost  principles,  which  are  of  their  minds,  is  an  cfl'ect  of  crea- 
tion itself  ;  for  the  man -is  born  to  be  intellectual,  thus  to  think 
from  intellect,  but  the  woman  is  born  to  be  voluntary,  thus  to  think 
from  will  ;  which  is  also  evident  from  the  inclination  or  connate 
disposition  of  each,  as  also  from  ihe  form  :  from  the  disposition,  in 
that  the  man  acts  from  reason,  but  the  woman  from  affection  ; 
from  the  form,  in  that  the  man  has  a  harsher  and  less  beautiful 
countenance,  a  deejier  tone  of  speech,  and  a  more  robust  body,  but 
the  woman  has  a  softer  and  more  beautiful  coujitenancc,  a  tone  of 
voice  more  tender,  and  a  body  more  dehcate  :  similar  is  the  dis- 
tinction between  understanding  and  will,  or  between  thought  and 
affection  ;  similar  also  that  between  truth  and  good,  and  similar 
that  between  faith  and  love  ;  for  truth  and  faith  are  of  the  under- 

*  That  it  is  unknown  at  tliis  day  wliat  and  vvlicnce  conjugial  lovo  is,  n.  2727 
That  conjugial  love  is  to  will  what  another  wills,  thus  mutuallv  and  reciprocally, 
n.  2731.  That  they  who  are  in  conjugial  love  cohabit  in  the  inmost  principles  of 
life,  n.  2732.  That  there  is  a  union  of  two  minds,  and  thus  that  from  love  they 
are  one,  n.  10168, 10169.  For  the  love  of  minds,  which  is  spiritual  love,  is  union, 
n.  1394,  2057,  3939,  4018,   5807,  6195,  7081  to  706C,  7.301,  10130 


226  CONCERNING  HEAVEN  AND  HELL. 

Standing,  and  good  and  love  are  of  the  will.  Hence  it  is,  that,  ic 
the  Word,  by  a  young  man  and  a  man  (vir),  in  the  spiritual  sense, 
is  meant  the  understanding  of  truth,  and  by  a  virgin  and  a  woman 
the  aftection  of  good  ;  and  likewise  that  the  church,  from  the  affec- 
tion of  good  and  of  truth,  is  called  a  woman,  and  also  a  virgin, 
also  that  all  those  who  arc  in  the  aliection  of  good  are  called  vir- 
gins, as  in  Rev.  xiv.  4.* 

369.  Every  one,  both  man  (vir)  and  woman,  enjoys  both  under- 
standing and  will,  but  still  with  the  man  (vir)  understanding  is 
predominant,  and  with  the  woman  the  will  is  predominant,  and  the 
man  (homo)  is  according  to  that  principle  which  predominates  :  but 
in  marriages  in  the  heavens  there  is  not  any  predominance,  for  the 
will  of  the  wife  is  also  that  of  the  husband,  and  the  understanding 
of  the  husband  is  also  that  of  the  wife,  since  one  loves  to  will  and 
to  think,  as  the  other,  thus  mutually  and  reciprocally  ;  hence  their 
conjunction  into  one.  This  conjunction  is  actual  conjunction,  for 
the  will  of  the  wife  enters  into  the  understanding  of  the  husband, 
and  the  understanding  of  the  husband  into  the  will  of  the  wife,  and 
this  especially  when  they  look  at  each  other  face  to  face ;  for,  as 
has  been  often  said  above,  there  is  a  communication  of  thoughts 
and  of  affections  in  the  heavens,  especially  between  conjugial  part- 
ners, because  they  mutually  love  each  other.  From  these  consid- 
erations it  may  be  manifest  what  is  the  qualiry  of  the  conjunction 
of  minds  which  makes  marriage  and  produces  conjugial  love  in  the 
heavens,  viz.  that  it  consists  in  the  one  being  willing  that  all  he  or 
she  has  should  be  the  other's,  and  this  reciprocally. 

370.  It  has  been  told  me  by  the  angels,  that  so  far  as  two  conju- 
gial partners  are  in  such  conjunction,  so  far  they  are  in  conjugial 
love,  and  at  the  same  time  so  far  in  intelligence,  wisdom,  and  hap- 
piness, by  reason  that  divine  good  and  divine  truth,  from  which  all 

*  That  young  men,  in  the  Word,  signify  the  understanding  of  truth,  crone 
that  is  intelligent,  n.  76G8.  That  men  (viri)  have  a  like  signification,  n.  158 
265,  749,  915,  1007,  2517,  3134,  3930,  4823,  9007.  That  woman  signifies  the 
affection  of  good  and  of  truth,  n.  508,  3160,  6014,  7337,  8994  ;  also  the  churchy 
n.  252,  253,  749,  770 )  and  that  wife  also  signifies  the  same,  n.  252,  253,  40!>,  749, 
770  ;  with  what  difference,  n.  915,  2517,  3230,  4510,  4822.  That  hushand  and 
wife,  in  the  supreme  sense,  are  predicated  of  the  Lord  and  of  his  conjunction  with 
heaven  and  the  church,  n.  7022.  That  a  virgin  signifies  the  affection  of  good,  n. 
3007,  3110,  3179,  3189,  6731,  6742:  and  also  the  church,  n.  2362,  3081,  3963, 
4038,  6729, 0775,  6778. 


CONCtllM.NG    HEAVEN    AND    HELL.  -Z'i'i 

intelligence  ^>isdoni  ami  happiness  are  derived,  principally  flow-in 
into  conjujrial  love,  c()nsi'(|ucntly  that  conjugi;il  love  is  the  very 
jilane  itself  of  the  divine  ititlux.  because  it  is  at  the  same  lime  the 
marriage  of  truth  and  good  ;  for  as  it  is  the  conjunction  of  undcr- 
standinij  and  will,  so  likewise  it  is  the  conjunction  of  truth  and 
ijood,  since  understanding  receives  divine  truth,  and  is  also  furmcd 
from  truths,  and  the  will  receives  divine  good,  and  is  also  formed 
from  good  ;  for  what  a  man  wills,  this  is  a  good  to  him,  and  m  hat 
lie  understands,  this  is  true  to  him  ;  hence  it  is  that  it  is  the  same 
thing  whether  we  speak  of  the  conjunction  of  understanding  and 
will,  or  of  the  conjunction  of  truth  and  good.  The  conjunction  of 
truth  and  good  makes  an  angel,  and  likewise  his  intelligence,  wis- 
«lom,  and  happiness,  for  the  (piality  of  an  angel  depends  upon  the 
degree  in  which  the  good  appertaining  to  him  is  conjoined  to  truth, 
and  the  truth  to  good  ;  or,  what  is  the  same  thing,  the  quality  of 
an  angel  depends  upon  the  degree  in  which  the  love  appertaining 
to  him  is  conjoined  to  faith,  and  the  faith  conjoined  to  love. 

371.  The  reason  why  the  Divine  [Principle]  proceeding  from 
the  Lord  principally  flows-in  into  conjugial  love,  is,  because  conju- 
gial  love  descends  from  the  conjunction  of  good  and  truth,  for,  as 
was  said  above,  whether  we  speak  of  the  conjunction  of  understand- 
ing and  will,  or  of  the  conjunction  of  good  and  truth,  it  is  the 
same  thing  :  the  conjunction  of  good  and  truth  derives  its  origin 
from  the  divine  love  of  the  Lord  towards  all  who  are  in  the  heav- 
ens and  on  earth  :  from  divine  love  proceeds  divine  good,  and  di- 
vine good  is  received  by  angels  and  by  men  in  divine  truths,  truth 
being  the  only  receptacle  of  good  ;  wherefore  nothing  from  the 
Lord  and  from  heaven  can  be  received  by  any  one  Avho  is  not  in 
truths  ;  so  far  therefore  as  the  truths  appertaining  to  man  are  con. 
joined  to  good,  so  far  man  is  conjoined  to  the  Lord  and  to  heaven  : 
hence  then  is  the  very  origin  itself  of  conjugial  love,  wherefore  it 
is  the  very  plane  itself  of  the  divine  influx  ;  hence  it  is  that  the  con- 
junction of  good  and  truth  in  the  heavens  is  called  the  heavenly 
marriage,  and  that  heaven,  in  the  Word,  is  compared  to  a  marriage, 
and  is  also  called  a  marriage,  and  that  the  Lord  is  called  the  bride- 
groom and  husband,  and  heaven,  with  the  church,  the  bride,  and 
also  the  wife.* 

*  Tliat  love  truly  conjugial  derives  its  oriein,  cause  and  esssncc  from  the 
marriage  of  good  and  of  truth,  thus  that  it  is  from  hi-aven.  n.  27"28,  272n.  Con- 
cerning angelic  spirits,  who  have  a  perception  whether  there  be  a  conjugial  priii- 


*i26  t;ONCERxVIN(i    UKAVExN    AND    IlELL- 

'372.  Good  and  trutli  conjoined  with"  an  angel  and  a  man  are  not 
two  but  one,  since  in  this  case  good  is  of  truth  and  truth  of  good: 
tliis  conjunction  is  as  when  man  thinks  what  he  wills  and  wills  what 
he  thinks,  in  which  case  thought  and  will  make  one,  thus  one  mind, 
for  thought  forms,  or  exhibits  in  form,  that  Avhich  the  will  wills, 
and  the  will  gives  it  delight ;  hence  also  it  is,  that  two  conjugial 
partners  in  heaven  arc  not  called  two  but  one  angel.  This  like- 
wise is  what  is  meant  by  the  Lord's  words,  "  Have  ye  not  read, 
thcif  He  who  made  from  the  beginning,  made  them  male  and  female, 
and  said,  for  this  reason  a  man  shall  leave  father  and  mother,  and 
shall  adhere  to  his  wife,  and  they  two  shall  he  one  flesh  ;  icherefore 
they  are  no  longer  two,  hut  one  flesh;  wherefore  what  God  hath  joined 
together,  let  not  man  separate  :  all  do  not  comprehend  this  word,  hut 
they  to  lohom  it  is  given,'"  Matt.  xix.  4,  .5,  C,  11  ;  Mark  x.  6,  7.  8, 
9;  Gen.  ii.  24.  In  this  passage  is  described  the  heavenly  mar- 
riage in  which  the  angels  arc,  and  at  the  same  time  the  marriage 
of  good  and  truth  ;  and  by  man  not  separating  what  God  hath 
joined  together,  is  meant,  that  good  ought  not  to  be  separated  from 
truth.  .^^ 

373.  From  these  considerations  it  may  now  be  seen  what  is  the 
origin  of  love  truly  conjugial,  viz.  that  it  is  first  formed  in  the  minds 
of  those  who  are  in  marriage,  and  that  it  thence  descends,  and  is 
derived  into  the  body,  and  is  there  perceived  and  felt  as  love ;  for 
whatsoever  is  felt  and  perceived  in  the  body  derives  its  origin  from 
its  spiritual  principle,  because  from  understanding  and  will,  which 
make  the  spiritual  man  :  whatsoever  from  the  spiritual  man  de- 
scends into  the  body,  this  presents  itself  there  under  another  as- 
pect, but  still  it  is  similar  and  unanimous,  like  soul  and  body,  and 
like  cause  and  effect,  as  may  be  manifest  from  what  was  said  and 
shown  in  the  two  articles  concerning  correspondences. 

eiple,  from  the  idea  of  the  conjunction  of  good  and  truth,  n.  10756.  That  con- 
jugial love  is  circumstanced  altogether  like  the  conjunction  of  good  and  truth,  n. 
1094, 2173, 2429, 2503,  3101,  3102,  3155, 3i79,  3180, 4358,  5407, 3835, 9200, 9495 , 
9G37.  In  what  manner  the  conjunction  of  good  and  truth  is  effected,  and  with 
whom,  n.  3834,  409G,  4097,  4301,  4345,  4353,  4304,  4308,  5365,  7023,  to  7027, 
9258.  That  it  is  not  known  what  love  truly  conjugial  is,  except  by  those  who 
are  in  good  and  truth  from  the  Lord,  n.  10171.  That  in  the  Word  by  marriage 
is  signified  the  marriage  of  good  and  truth,  n.  3132,  4434,  4834.  That  in  love 
truly  conjugial  is  the  kingdom  of  the  Lord  and  heaven,  n.  2737. 


fcONCERNING    HEAVEN    ANU    HELL.  229 

574.  I  Imvf  heard  an  angel  describinir  love  truly  conjugial  and 
its  heavenly  delights  in  this  iiiunrit-r  ;  that  it  is  the  Divine  of  the 
Lord  in  the  heavens,  wliieh  is  the  divine  good  and  the  divine  truth, 
united  in  two,  so  conipletely,  that  they  are  no  longer  two  hut  as 
one  ;  he  said,  that  two  coiijiigial  partners  in  heaven  are  that  love, 
because  every  one  is  his  o\\  n  good  and  his  own  truth,  both  as  to 
mind  and  as  to  body,  lor  the  body  is  an  effigy  of  the  mind,  because 
formed  to  be  a  resemblance  of  it ;  hence  he  concluded  that  the 
Divine  is  effigied  in  two  w  ho  are  in  love  truly  conjugial ;  and  since 
the  Divine  is  so  elligied,  that  heaven  also  is  elKgied,  because  the 
universal  heaven  is  the  divine  good  and  the  divine  truth  proceeding 
from  the  Lord,  and  that  hence  it  is  that  all  things  of  heaven  are 
inscribed  on  that  love,  and  so  many  beatitudes  and  delights  as  to 
exceed  all  calculation  ;  he  expressed  the  number  by  a  term  which 
involves  myriads  of  myriads  :  he,  wondered  that  the  man  of  the 
church  knows  nothing.of  this,  when  yet  the  church  is  the  Lord's 
heaven  on  the  earth,  and  heaven  is  the  marriage  of  good  and  of 
truth  :  he  said  that  he  was  astonished  at  the  consideration,  that 
adulteries  are  committed,  and  are  also  confirmed,  within  the 
ehurch,  more  than  out  of  it,  when  yet  their  delight  in  itself  is  noth- 
ing else,  in  the  spiritual  sense,  and  consequently  in  the  spiritual 
world,  but  the  delight  of  the  love  of  what  is  false  conjoined  to  evil, 
which  delight  is  infernal  delight,  because  altogether  op])osite  to 
the  delight  of  heaven,  which  is  the  delight  of  the  love  of  truth  con- 
joined to  good. 

375.  Every  one  knows  that  two  conjugidl  partners,  who  love 
each  other,  are  interiorly  united,  and  that  the  essential  of  mar- 
riage is  the  unition  of  minds  [animus,]  or  of  minds  [mens;]  hence 
also  it  may  be  known,  that  such  as  the  minds  [animus]  or  the  minds 
[/rtcn.s]  are  in  themselves,  such  is  the  unition,  and  likewise  such  the 
love  prevailing  between  them  :  the  mind  [wuvkv]  is  formed  solely 
from  truths  and  goods,  for  all  things  which  are  in  the  universe 
have  reference  to  good  antl  truth,  and  likewise  to  their  conjunction, 
wherefore  the  unition  of  minds  is  altogether  of  such  a  quahty  as 
the  truths  and  goods  are  from  which  they  are  formed,  consequent- 
ly, the  unition  of  minds  which  are  formed  from  genuine  truths  and 
goods  is  the  most  perfect.  It  is  to  be  noted,  that  no  two  things 
Mititunlly   love  each  other  more  than  truth  and  good,  wherefore 


:33ft  CONCERNING   HEAVEN    AND    HELt. 

from  that  love  descends  love  truly  con  jugial  :*  what  is  false  and 
evil  also  love  each  other,  but  this  love  is  afterwards  turned  into 
hell. 

376.  From  what  hath  been  now  said  concerning  the  origin  of 
conjugial  love,  it  may  be  concluded  who  are  principled  in  that  love, 
and  who  are  not  ;  that  they  are  principled  in  conjugial  love  who 
are  in  divine  good  from  divine  truths  ;  and  that  conjugial  love  is 
so  far  genuine,  as  the  truths  which  arc  conjoined  to  good  are  more 
genuine  :  and  whereas  all  good,  which  is  conjoined  to  truths,  is 
from  the  Lord,  it  follows,  that  no  one  can  be  in  love  truly  conju- 
gial unless  he  acknowledges  the  Lord,  and  His  Divine,  for  without 
that  acknowledgment  the  Lord  cannot  flow-in,  and  be  conjoined 
to  the  truths  appertaining  to  man. 

377.  From  these  considerations  it  is  evident,  that  they  are  not 
in  conjugial  love  who  are  in  false  principles,  and  especially  they 
who  are  in  false  principles  derived  from  evil :  with  those  who  arc 
in  evil  and  thence  in  false  principles,  the  interiors  also,  which  are 
of  the  mind  [mews,]  are  closed,  wherefore  in  that  mind  there  can- 
not be  given  any  origin  of  conjugial  love,  but  beneath  those  inte- 
riors, in  the  external  or  natural  man  separate  from  the  internal, 
there  is  given  the  conjunction  of  what  is  false  and  evil,  which  con- 
junction is  called  the  infernal  marriage.  It  has  been  given  me  to 
see  what  is  the  quality  of  marriage  between  those  who  are  in  the 
falses  of  evil,  which  is  called  the  infernal  marriage  ;  they  discourse 
with  each  other,  and  likewise  are  conjoined  from  a  lascivious  prin- 
ciple, but  interiorly  they  burn  with  deadly  hatred  against  each 
other,  which  is  so  great  as  to  admit  of  no  description. 

378.  Neither  is  conjugial  love  given  between  two  who  are  of  a 
difterent  religion,  inasmuch  as  the  truth  of  the  one  does  not  accord 
with  the  good  of  the  other,  and  two  dissimilar  and  discordant  prin- 

"  That  all  tilings  in  the  universe,  both  in  heaven  and  in  the  world,  have  refer- 
encc  to  good  and  truth,  n.  245),  316G,  4390,  4409,  5232,  725(5,  10122.  And  to 
the  conjunction  of  each,  n.  10555.  That  between  good  and  truth  there  is  a 
marriage,  n.  1004,  2173,  2503.  That  good  loves,  and  from  love  desires,  truth, 
and  its  conjunction  with  itself,  and  that  hence  they  are  in  a  perpetual  tendency 
to  conjunction,  ii.  1)20G,  9207,  9495.  That  the  life  of  truth  is  from  good,  n.  1589, 
1997,  2'>79,  4070,  40l»G,  4(»97,  473G,  4757,  4884,  5147,  9GG7.  That  truth  is  the 
form  of  good,  n.  3049,  3180,  4574,9154.  That  truth  is  to  good  as  water  tc 
bread,  n.  4976. 


CONCERNING    IIEAVCN    AND    HELL.  St9-t. 

ciples  cannot  make  one  mind  out  of  two,  wherefore  the  origin  of 
tlicir  love  does  not  partake  at  all  of  wlial  is  s|)iritual ;  if  they  co- 
habit and  at^roe  together,  it  is  only  from  nutiiial  causes.*  It  is  for 
this  reason  that  marriages  in  the  heavens  are  contracted  with  those 
who  are  within  a  society,  because  they  are  in  similar  good  and 
truth,  hut  not  with  those  who  are  out  of  tlie  society  :  that  all  who 
are  there,  within  a  society,  are  in  similar  good  and  truth,  and  dif- 
fer from  those  who  are  without,  may  be- seen  above,  n.  41,  and  fol- 
loM'ing  articles  :  this  was  also  represented  in  the  Israelitish  nation 
by  tnarriages  being  contracted  within  tribes,  and  specifically  with- 
in families,  and  not  out  of  them. 

379.  Neither  is  love  truly  conjugial  pos.sible  to  be  given  between 
one  hudhand  and  several  wives,  for  this  destroys  its  spiritual  ori- 
gin, which  is  that  one  mind  be  formed  out  of  two,  consequently  it 
destroys  interior  conjunction,  which  is  of  good  and  truth,  from 
which  the  essence  of  that  love  is  derived  ;  marriage  with  more 
wives  than  one  is  like  an  understanding  divided  into  several  wills, 
and  like  a  man  not  attached  to  one  but  to  several  churches,  for 
thus  his  faith  is  distracted,  insomuch  that  it  becometh  no  faith. 
The  angels  say,  that  to  marry  more  wives  than  one  is  altogether 
contrary  to  divine  order ;  and  that  they  know  this  from  several 
reasons,  and  likewise  from  this  consideration,  that  as  soon  as  they 
think  of  marriage  with  more  than  one,  they  are  alienated  from  in- 
ternal blessedness  and  heavenly  felicity,  and  that  in  such  case  they 
become  like  drunken  persons,  because  good  is  disjoined  from  its 
truth  with  them  ;  and  since  the  interiors,  which  are  of  their  minds, 
from  mere  thought  with  any  intention,  come  into  such  a  state,  they 
perceive  clearly,  that  marriage  with  more  than  one  closes  their 
internal,  and  causes  the  love  of  lasciviousness  to  insert  itself  in  the 
place  of  conjugial  love,  which  love  of  lasciviousness  withdraws 
from  heaven. t     They  say  further,  that  man  with  difficulty  compre- 

*  That  marriages  between  those  wjio  arc  of  a  different  religion  are  unlawful, 
on  account  of  tlie  non-conjunction  of  similar  good  and  truth  in  the  interiors,  n, 
8998. 

t  Inasmuch  as  husband  and  wife  ought  to  be  one,  and  to  cohabit  in  the  inmost 
principle  of  life,  and  since  they  make  together  one  angel  in  heaven,  therefore 
love  truly  conjugial  cannot  be  given  between  one  husband  and  several  wives,  n- 
1007,  274*1.  That  to  marry  more  wives  than  one  at  the  same  time  is  contrary 
to  divine  order,  n.  H)835.  That  there  is  no  marriage  but  between  one  husband 
and  one  wife  is  clearly  perceived  by  those  who  are  in  the  Lord's  celestial  king- 


23'/^  CONCERNING    HEAVEN    AND    HEErL. 

hends  this,  because  there  are  few  who  arc  principled  in  geniunc 
conjugial  love,  and  tliey  Avho  are  not  so  principled  know  nothing 
at  all  of  the  interior  delight  which  is  in  that  love,  but  only  of  the 
delight  of  lasciviousness,  which  delight  is  turned  into  what  is  un- 
delightful  after  a  short  time  of  cohabitation ;  whereas  the  delight 
of  love  truly  conjugial  not  only  endures  to  old  age  in  the  world, 
but  also  becomes  the  delight  of  heaven  after  decease,  and  is  then 
filled  with  interior  delight,  which  is  perfected  to  eternity.  They 
said  also,  that  the  blessednesses  of  love  truly  conjugial  may  be 
CJiumerated  to  the  amount  of  several  thousands,  of  which  not  even 
one  is  known  to  man,  nor  can  be  comprehended  in  the  understand- 
ing by  any  one  who  is  not  in  the  marriage  of  good  and  truth  from 
the  Lord. 

380.  The  love  of  dominion  of  one  over  the  other  altogether 
takes  away  Conjugial  love  and  its  heavenly  delight,  for,  as  was  said 
above,  conjugial  love  and  its  delight  consist  in  this,  that  the  will 
of  one  be  that  of  the  other,  and  this  mutually  and  reciprocally  ; 
this  is  destroyed  in  marriage  by  the  love  of  dominion,  for  he  wha 
domineers  is  desirous  that  his  will  alone  should  be  in  the  other, 
and  none  of  the  other's  reciprocally  in  himself,  hence  no  mutuali- 
ty, consequently  no  communication  of  any  love  and  its  delight  with 
the  other,  and  reciprocally,  which  communication  and  consequent 
conjunction  is  yet  the  very  interior  delight  itself,  which  is  called 
blessedness,  in  marriage  :  the  love  of  dominion  altogether  extin- 
guishes this  blessedness,  and  with  it  every  thing  celestial  and  spir- 
itual appertaining  to  that  love,  insomuch  that  it  is  not  known  that 
ii  exists,  and  if  its  existence  were  to  be  proved,  it  would  yet  be 
accounted  so  vile,  as  to  excite  either  ridicule  or  anger.  When  one 
wills  or  loves  what  the  other  wills  or  loves,  then  each  has  freedom, 
for  all  freedom  is  of  love,  but  neither  has  freedom  where  there  is 
dominion,  one  being  a  servant,  and  this  being  the  case  too  with 
liim  who  exercises  dominion,  because  he  is  led  as  a  servant  by  the 
lust  of  domineering  :  but  this  is  altogether  incomprehensible  to  him 
who  docs  not  know  what  the  freedom  of  heavenly  love  is  :  never- 

dom,  n.  8fi5,  3246,  9902,  10172.  The  reason, is,  because  the  angels  there  are  in 
the  marringe  of  pood  and  triitli,  n.  3246.  That  the  Israolitish  nation  were  per- 
mitted to  marry  several  wives,  and  to  adjoin  concubines  to  wives,  but  christians 
arc  not  so  permitted  ;  the  reason  was,  because  that  nation  were  in  externals  with- 
out internals,  but  christians  may  be  in  internals,  thus  in  the  marriage  of  good 
and  of  truth,  n.  324C,  4837,  8809. 


CONCERNING    HEAVEN    AND    HELL.  '23.'? 

(liolcss  from  what  lias  hecn  said  above  coiirrrniiif;  the  ori<;jin  and 
essence  ot'conjiijrial  h)vc,  it  may  be  known,  that  so  I'ar  as  dominion 
enters,  so  fair  minds  are  not  conjoined,  but  divided,  since  dominion 
siiltjugatcs,  and  a  suhjiifratod  mind  has  either  no  will,  or  an  oppo- 
site will  ;  if  It  has  no  will,  it  has  also  no  love,  and  if  it  has  an  op- 
posite wdl,  it  is  hatred  instead  of  love.  The  interiors  of  those 
who  live  in  such  a  state  of  marriage,  are  in  mutual  collision  and 
combat  against  each  other,  as  is  the  usual  case  with  two  opposites, 
howsoever  the  exteriors  are  held  in  check  and  under  controul  for 
the  sake  of  quiet  ;  the  collision  and  combat  of  their  interiors  dis- 
covers itself  after  death,  on  which  occasion  they  generally  meet  to- 
gether and  then  fight  like  enemies,  as  if  they  would  tear  each  oth- 
er to  pieces  ;  for  in  such  case  they  act  according  to  the  state  of 
their  interiors  ;  occasionally  it  has  been  given  me  to  see  their  com- 
bats and  tearings,  which,  in  several  instances,  were  full  of  revenge 
and  cruelty  ;  for  the  interiors  of  every  one  in  the  other  life  are  set 
at  liberty,  nor  are  any  longer  restrained  by  external  considera- 
tions, which  have  their  ground  in  worldly  causes  ;  for  every  one 
then  is  such  as  he  is  interiorly. 

381.  There  is  given  in  some  cases  a  sort  of  resemblance  of  conju- 
gial  love,  but  still  it  is  not  conjugial  love,  since,  if  the  parties  are  not 
principled  in  the  love  of  good  and  truth,  it  is  a  mere  appearance  of 
conjugial  love  grounded  in  several  causes,  viz.  that  they  may  be 
well  attended  at  home,  that  they  may  live  in  security,  or  in  tran- 
quillity, or  at  ease,  or  that  they  may  be  nursed  in  sickness  and  old 
age,  or  for  the  care  of  the  children  whom  they  love  ;  in  some  in- 
stances a  principle  of  compulsion  operates,  arising  from  fear  of  the 
other  partner,  of  their  reputation,  of  evil  consequences,  and  in  some 
instances  the  appearance  is  induced  by  lasciviousness.  Conjugial 
love  also  differs  with  the  conjugial  partners,  as  one  of  them  may 
possess  more  or  less  of  it  whilst  the  other  possesses  little  or  nothing, 
and,  by  reason  of  this  difference,  heaven  may  be  the  portion  of  one, 
and  hell  of  the  other. 

382.  Genuine  conjugial  love  prevails  in  the  inmost  heaven,  be- 
cause the  angels  there  are  in  the  marriage  of  good  and  truth,  and 
likewise  in  innocence  ;  the  angels  of  the  inferior  heavens  aro  also 
in  conjugial  love,  but  only  so  far  as  they  are  in  innocence,  f«)r  con- 
jugial love,  viewed  in  itself,  is  a  state  of  innocence,  wherefore 
amongst  conjugial  partners,  who  are  in  conjugial  love,  heavenly  dc- 


234  COXCEUNING  HEAVEN  AND  HELL. 

lights  arc  before  their  minds  [animus]  almost  hke  the  sports  of  in- 
nocence, as  amongst  infants,  for  every  thing  dehghts  their  minds 
[mens],  since  heaven  with  its  joy  flows-in  into  singular  the  things 
of  their  life  :  wherefore  conjugial  Jove  is  represented  in  the  heav- 
ens by  the  most  beautiful  objects  ;  I  have  seen  it  represented  by  a 
virgin  of  inexpressible  beauty,  encompassed  with  a  bright  cloud  ; 
and  I  have  been  told  that  the  angels  in  heaven  derive  all  their  beau- 
ty from  conjugial  love  :  the  aftections  and  thoughts  flowing  from  it 
are  represented  by  adamantine  auras  sparkling  as  from  carbimcles 
and  rubies,  and  this  with  delights  which  affect  the  interiors  of  the 
mind.  In  a  word,  heaven  respects  itself  in  conjugial  love,  because 
heaven  with  the  angels  is  the  conjunction  of  good  and  truth,  and 
tliis  conjunction  makes  conjugial  love. 

Marriages  in  the  heavens  differ  from  marriages  in  the  earth  in 
this  respect,  that  marriages  in  the  earth  have  for  an  end  also  the 
procreation  of  children,  but  not  in  the  heavens,  where,  instead  of 
that  procreation,  there  is  the  procreation  of  good  and  of  truth  ;  the 
reason  why  this  latter  procreation  is  instead  of  the  former,  is,  be- 
cause their  marriage  is  the  marriage  of  good  and  truth,  as  has  been 
shown  above,  and  in  that  marriage  good  and  truth,  and  their  con- 
junction, are  loved  above  all  things,  wherefore  these  are  the  prin- 
ciples which  are  propagated  from  marriages  in  the  heavens  :  hence 
it  is  that  by  nativities  and  generations,  in  the  Word,  are  signified 
spiritual  nativities  and  generations,  which  are  of  good  and  of  truth, 
by  a  mother  and  father  truth  conjoined  to  good  which  procreates, 
by  sons  and  daughters  the  truths  and  goods  which  are  procreated, 
and  by  sons-in-law  and  daughters-in-law  the  conjunctions  of  these, 
and  so  forth.*     From  these  considerations  it  is  evident  that  mar- 

^  That  conceptions,  births,  nativities  and  generations  have  a  spiritual  signifi- 
cation  of  the  same  things  in  reference  to  good  and  truth,  or  to  love  and  faith,  n. 
G13,  1145,  17.>5,  2020,  2584,  3860,  3868,  407O,  46G8,  0230,  6ti42,  0325,  10197. 
That  hence  generation  and  nativity  signify  regeneration  and  re-birth  by  faith  and 
love,  n.  516U,  5598,  9042,  9845.  Tiiat  mother  signifies  the  church  as  to  truth, 
thus  also  tiie  truth  of  the  church  ;  father  tlie  church  as  to  good,  thus  also  the  good 
of  the  church,  n.  2691,  2717,  3703,  558<»,  8897.  That  sons  signify  the  aflcctions 
of  truth,  thus  truths,  n.  489,  491, 533, 2623,  3373,  4257, 8649, 9807.  That  daugh. 
ters  signify  the  affoctions  of  good,  thus  goods,  n.  439,  490,  491,2362,  3963,  G729, 
C77>,  6778,  9ii55.  That  son-in-law  signifies  truth  associated  to  the  aflection  of 
good,  n.  2369.     That   dnugiitcr-in-law  signifies  good  associated  to  its  truth,  n 


CONCERNINQ    HEAVEN    AND    IlKLI..  Z'Sij 

nages  in  the  heavens  are  not  like  tnarriages  in  the  onrth,  the  mi|)- 
tialri  in  the  heavens  being  spiritual,  which  are  not  to  he  called  nuji- 
tiab,  hut  conjunctions  of  niindis  from  the  niarriag*;  of  good  and 
of  truth,  but  m  the  earth  they  are  iniptials,  because  they  are  not 
only  of  tiic  spirit  but  also  of  the  Hesh  :  and  whereas  there  are  no 
nuptials  in  the  heavens,  therefore  two  conjugial  partners  there  are 
not  called  husl)and  and  wife,  but  the  conjugial  partner  of  anoher, 
from  an  angelic  idea  of  the  conjunction  of  two  minds  into  one,  is 
called  by  a  term  whicii  signifies  his  [or  lier]  mutual  re-active  [j;art- 
iier].  From  these  considerations  it  may  be  knijwn,  how  the  Lord's 
words  concerning  nuptials  are  to  be  understood,  Luke  xx.  35,  30. 

383.  In  what  manner  marriages  are  contracted  in  the  heavens, 
it  has  also  been  granted  me  to  see  :  in  heaven  throughout  there  is 
a  consociation  of  those  who  are  of  similar  dispositions,  and  a  dis- 
sociation of  those  who  are  of  dissimilar,  hence  every  society  of 
heaven  consists  of  those  who  are  of  similar  dispositions  ;  similar 
are  presented  to  similar,  not  of  themselves,  but  from  the  Lord  [see 
above,  n.  41,  43,  44  and  following  articles],  in  like  manner  one 
conjugial  partner  is  presented  to  another  conjugial  partner,  where 
there  is  a  capacity  of  their  minds  being  conjoined  into  one  ;  where- 
fore at  first  sight  they  intimately  love  each  other,  and  see  them- 
selves to  be  conjugial  partners,  and  enter  into  marriage  ;  hence  it 
is,  that  all  the  marriages  of  heaven  are  from  the  Lord  alone  :  they 
also  have  their  festivities,  which  take  place  in  the  company  of  sev- 
eral ;  the  festivities  differ  in  ditferent  societies. 

384.  Marriages  in  the  earth,  inasmuch  as  they  are  the  semina- 
ries of  the  human  race,  and  likewise  of  the  angels  of  heaven,  (for, 
as  was  shewn  above  in  its  proper  article,  heaven  is  from  the  human 
race),  also  because  they  are  from  a  spiritual  origin,  viz.  from  the 
marriage  of  good  and  truth,  and  the  Divine  of  the  Lord  flows-in 
chiefly  into  that  love,  on  these  accounts  are  most  holy  before  the 
angels  of  heaven  ;  and,  on  the  other  hand,  adulteries,  inasmuch  as 
they  are  contrary  to  conjugial  love,  are  regarded  by  them  as  pro- 
fane ;  for  as  in  marriages  the  angels  behold  the  marriage  of  good 
and  truth,  which  is  in  heaven,  so  in  adulteries  they  behold  the  mar- 
riage of  what  is  false  and  evil,  which  is  hell,  wherefore  when  they 
only  hear  mention  made  of  adulteries,  they  avert  themselves  :  this 
also  is  the  reason  why,  w  hen  man  commits  adultery  from  delight, 


236  CONCERNING    HKAVEN    AND    HELL. 

heaven  13  closed  to  him  ;  and  when  heaven  is  closed,  he  no  longed 
acknowledges  a  Divine,  nor  any  thing  of  the  faith  of  the  church.* 
That  all  who  are  in  hell  are  in  opposition  to  conjugial  love,  has 
been  given  to  perceive  from  the  sphere  thence  exhaling,  which  was 
like  a  perpetual  endeavour  to  dissolve  and  violate  marriages  ;  from 
which  it  appeared  evident,  that  the  ruling  delight  in  hell  is  the  de- 
light of  adultery,  and  that  the  delight  of  adultery  is  likewise  the  de- 
light of  destroying  the  conjunction  of  good  and  truth,  which  con- 
junction makes  heaven  :  hence  it  follows,  that  the  delight  of  adulte- 
ry is  an  infernal  delight  altogether  opposite  to  the  delight  of  niar- 
riage,  which  is  heavenly  delight. 

385.  There  are  certain  spirits  who,  from  habit  acquired  in  the 
life  of  the  body,  infested  me  with  peculiar  cunning,  and  this  by  an 
influx  softish  and  as  it  were  undulatory,  such  as  is  the  customary 
influx  of  well  disposed  spirits,  but  it  was  perceived  that  there  was 
craftiness  and  such  like  principles  in  them,  xvith  a  view  to  ensnare 
and  deceive ;  at  length  I  discoursed  with  one  of  ihem,  who,  it  was 
told  me,  had  been  the  general  of  an  army,  wiien  he  lived  in  the 
world  ;  and  whereas  I  perceived  that  in  the  ideas  of  his  thought 
there  was  a  lascivious  principle,  I  discoursed  with  him  concerning 
marriage  in  spiritual  speech  with  representatives,  which  fully  ex- 
presses the  meaning  of  what  is  said,  and  several  things  in  a  mo- 
ment :  he  said  that  in  the  life  of  the  body  he  made  light  of  adulte- 
ries :  but  it  was  given  me  to  tell  him,  that  adulteries  are  heinous, 
although  from  the  delight  with  which  they  captivate,  and  from  the 
persuasion  which  they  hence  instil,  they  appear  otherwise  to  adul- 
terers themselves,  and  even  to  be  allowable  ;  of  which  he  might 
also  be  convinced  from  this  consideration,  that  marriages  are  the 
seminaries  of  the  human  race,  and  hence  also  the  seminaries  of  the 
heavenly  kingdom,  and  that  on  this  account  they  ought  in  no  wise 
to  be  violated,  but  to  be  accounted  holy  ;  also  from  this,  that  he 
ought  to  know,  since  he  Avas  then  in  another  life,  and  in  a  state  of 

*  That  adulteries  are  profane,  n.  9965,  10174.  That  heaven  is  closed  against 
adulterers,  n.  2750.  That  they  who  have  perceived  delight  in  adulteries,  cannot 
come  into  heaven,  n.  539,  2733,  2747,  2748,  2749,  2751,  10175.  That  adulter- 
ers arc  unmerciful,  and  without  a  religious  principle,  n.  824,  2747,  2748.  That 
the  ideas  of  adulterers  are  filthy,  n.  2747,  274S.  That  in  the  other  life  they  love 
filth,  and  arc  in  such  hells,  n.  2755,  5394, 5722.  That  by  adulteries,  in  the  Word, 
are  signified  the  adulterations  of  good,  and  by  whoredoms  the  perversions  of 
truth,  n.  2466,  2729,  3399,  4865,  8904,  10648. 


CONCERNING  HEAVEN  AND  HELL.  937 

porccptioii,  that  cnnjuorial  love  dcsceiuls  iVoni  the  TiOrd  throu<rli 
lipavcn,  ami  from  that  love,  as  from  a  parent,  is  derived  mutual 
love,  which  is  the  lirmamcnt  [or  strengthening  bond]  of  heaven; 
and  also  from  this  consideration,  that  adulterers,  when  they  only 
aj)jjr(Mch  the  heavenly  societies,  are  made  sensible  of  their  own 
stench,  and  cast  tliemselves  headlong  thence  towards  hell ;  at  least 
he  might  know,  that  to  violate  marriages  is  contrary  to  divine  laws, 
and  contrary  to  the  civil  laws  of  all  kingdoms,  also  contrary  to  the 
genuine  lumen  of  reason,  because  contrary  to  order  both  divine 
and  human,  not  to  mention  many  other  considerations:  but  he  re- 
[)lied,  that  he  had  never  thought  of  such  things  in  the  life  of  the 
body  :  he  was  disposed  to  reason  whether  it  was  so,  but  he  was 
told,  that  truth  does  not  admit  of  reasonings,  for  they  favour  de- 
lights, thus  evils  and  falses,  and  that  he  ought  first  to  think  of  the 
things  which  had  been  said,  because  they  are  truths  ;  or  also  to 
think  of  that  principle,  which  is  very  well  known  in  the  world,  that 
no  one  ought  to  do  to  another  what  he  is  not  willing  that  another 
should  do  to  him,  and  thus,  if  any  one  had  deceived  his  wife  whom 
he  had  loved,  as  is  the  case  at  the  first  period  of  every  marriage, 
whether  he  himself  also  would  not  have  detested  adulteries,  when 
he  was  in  a  state  of  wrath  on  the  occasion,  if  he  spake  froin  that 
state,  and  whether,  as  being  a  man  of  talent  and  ingenuity,  he 
would  not  have  confirmed  himself,  more  than  others,  against  adul- 
teries, even  to  condemn  them  to  hell. 

3S6.  It  has  been  shown  me  in  what  manner  the  delights  of  con- 
Jugial  love  advance  towards  heaven,  and  the  delights  of  adultery 
towards  hell :  the  advancement  of  the  delights  of  conjugial  love 
towards  heaven  was  into  blessednesses  and  happinesses  continually 
increasing  in  number,  till  they  became  innumerable  and  ineftable  ; 
and  as  they  advanced  more  interiorly  into  what  were  more  innu- 
merable and  ineffable,  they  advanced  even  to  the  very  blessednes- 
.ses  and  happinesses  of  the  inmost  heaven,  or  of  the  heaven  of  in- 
nocence, and  this  by  a  principle  of  the  most  perfect  freedom  ;  for 
all  freedom  is  from  love,  thus  the  most  perfect  freedom  is  from  con- 
jugial love,  which  is  heavenly  love  itself.  But  the  advancement  of 
adultery  was  towards  hell,  and  by  degrees  to  the  lowest,  where  there 
is  nothing  but  what  is  direful  and  horrible  :  such  a  lot  awaits  adul- 
terers after  their  life  in  the  world.  By  adulterers  are  meant  those 
who  perceive  deli'jht  in  adulteries,  and  n(»  delight  in  marriages. 


238  CONCERNING    HEAVEN    AND    HELI. 

<J0NCERNING    THE    EMPLOYMENTS    OF    THE    AngELS    IN    HeAVETC^ 

387.  The  employments  in  the  heavens  cannot  be  enumerated - 
nor  specifically  described,  but  only  something  may  be  said  in  gen- 
eral concerning  them,  for  they  are  innumerable,  and  likewise  va- 
rious according  to  the  offices  of  the  societies ;  for  every  society 
performs  a  peculiar  office,  since,  as  the  societies  are  distinct  ac- 
cording to  goods  [see  above,  n.  41 ,]  so  they  are  distinct  according 
to  uses,  inasmuch  as  goods,  with  all  in  the  heavens,  are  goods  in 
act,  which  are  uses  :  every  one  there  performs  use,  for  the  King- 
dom of  the  Lord  is  a  kingdom  of  uses.* 

388.  In  the  heavens,  as  in  the  earth,  there  are  several  adminis- 
trations, for  there  are  ecclesiastical  concerns,  there  are  concerns 
which  respect  civil  life,  and  there  are  domestic  concerns  :  that 
there  are  ecclesiastical  concerns,  is  manifest  from  what  was  said 
and  shown  above  concerning  divine  worship,  n.  221  to  227  ;  that 
there  are  concerns  which  respect  civil  life,  is  manifest  from  wh.at 
was  said  and  shown  concerning  governments  in  heaven,  n..  213  to 
220  ;  and  tliat  there  are  domestic  concerns,  is  manifest  from  what 
was  said  and  shown  concerning  the  habitations  and  mansions  of 
the  angels,  n.  183  to  190,  and  concerning  marriages  in  heaven,  n. 
366  to  386  :  hence  it  is  evident,  that  there  are  several  employments 
and  administrations  within  every  heavenly  society. 

389.  All  things  in  the  heavens  are  instituted  according  to  divine 
order,  which  is  every  where  guarded  by  administrations  executed 
by  the  angels,  the  vviser  amongst  them  taking  charge  of  those  things 
which  are  common  [or  general]  good  or  use,  whilst  the  less  wise 
take  charge  of  particular  things,  and  so  forth  ;  all  in  subordina- 
tion, just  as  in  divine  order  uses  are  subordinate  :  hence  likewise 
dignity  is  adjoined  to  every  employtnent,  according  to  the  dignity 
of  the  use  ;  nevertheless  an  angel  doth  not  claim  dignity  to  himself, 
but  gives  all  to  use,   and  whereas  use  is  the  good  which  lie  per- 

•'  That  the  Kingdom  of  the  Lord  is  a  kingdom  of  uses,  n.  4r>2,  696, 1104,  3C45, 
4054,  71)38.  That  to  serve  the  Lord  is  to  perform  uses,  n.  703S.  That  all  ill 
the  other  life  ought  to  perform  uses,  n.  1103.  That  even  tiic  wicked  and  infer- 
nal, but  in  what  manner,  n.  69G.  That  all  arc  such  as  are  the  uses  which  they 
perform,  n.  4054,  6815  :  illustrated,  n.  7038.  That  angelic  blessedness  consists, 
in  the  goods  of  charity,  thus  in  performing  uses,  n.  454 


COWCERNIXG    IIEWE.V    AND    HELL.  239 

forms,  ami  all  <,n)ocl  is  fruin  the  Loril,  tlicierore  lie  gives  all  to  the 
Lord:  M  liciL'lort'  lie  who  tliiiik.s  of  honour  for  hiiiibelt' anil  thence 
for  use,  and  not  for  use  and  thence  for  himself,  cannot  perform 
any  office  in  heaven,  because  he  looks  backward  from  the  Lord, 
rejiartliiig;  himself  in  the  fust  plane,  and  use  in  the  second.  Whea 
we  speak  of  use,  the  Lord  also  is  understood,  because,  as  was  said 
just  above,  use  is  good,  and  good  is  from  the  Lord. 

IJOO.  From  these  considerations  it  may  be  concluded  what  is  the 
nature  and  quality  of  subordinations  in  heaven,  viz.  that  as  every 
one  loves,  esteems,  and  honours  use,  so  also  he  loves,  esteems,  and 
hinnjurs  the  j>crson  to  whom  that  use  is  adjoined  ;  and  likewise 
that  the  jiersoii  is  so  far  loved,  esteemed,  and  honoured,  as  he  does 
not  ascribe  the  use  to  himself,  but  to  the  Lord,  for  so  far  he  is  wise, 
and  so  far  the  uses  which  he  performs  he  performs  from  a  principle 
of  good  :  spiritual  love,  esteem,  and  honour,  are  nothing  else  but 
the  love,  esteem  and  honour  of  use  in  the  j)erson,  and  the  honour 
of  the  person  is  from  the  use,  and  not  of  the  use  from  the  person; 
he,  also,  who  regards  men  from  spiritual  truth,  regards  them  in  no 
other  point  of  view  ;  for  he  sees  one  man  like  to  another,  whether 
in  great  dignity  or  in  little,  but  that  they  difier  only  in  wisdom, 
and  wisdom  consists  in  loving  use,  thus  the  good  of  a  fellow  citi- 
zen, of  a  society,  of  a  man's  country,  and  of  the  church.  lu  this 
also  consists  love  to  the  Lord,  because  all  good,  which  is  the  good 
of  use,  is  from  the  Lord  ;  and  likewise  love  towards  the  neighbour, 
because  the  neighbour  is  the  good  which  is  to  be  loved  in  a  fellow- 
citizen,  in  a  society,  in  a  man's  country,  and  in  the  church,  and 
which  is  to  be  performed  towards  them.* 

*  Tiiat  to  lovo  the  neighbour  is  not  to  love  the  person,  but  to  love  that  wliich 
ajjpertains  to  liim,  and  which  constiUitcs  him,  n.  5025,  iri33G.  That  they  who 
love  tiie  person,  and  not  what  appertains  to  the  man,  and  wliich  constitutes  him, 
love  equally  an  evil  man  and  a  good  man,  n  3820  ;  and  that  they  do  good  alike 
to  the  evil  and  to  the  good,  when  yet  to  do  good  to  the  evil  is  to  do  evil  to  the 
good,  which  is  not  to  love  the  neighbour,  n.  3820,  ()703,  8120.  The  judge  who 
punishes  the  evil  that  they  may  be  amended,  and  to  prevent  the  good  being 
contaminated  and  injured  by  them,  loves  his  neighbour,  n.  3620,  8120,  8121. 
That  every  man  and  society,  also  a  man's  country  and  the  church,  and  in  a  uni 
v^rsal  sense  the  kingdom  of  the  Lord,  are  the  neighbour,  and  that  to  do  good  to 
them  from  the  love  of  good  according  to  the  quality  of  their  state,  is  to  love  the 
Deighbour;  thus  their  good,  which  is  to  be  consulted,  is  the  neighbour,  n.  68iP 
to  6824,  8123. 


*J40  CONCERNliXG    HEA^N    AND    HELL 

391.  All  the  societies  in  the  heavens  arc  distinct  according  to 
uses,  inasmuch  as  they  are  distinct  according  to  goods,  as  was  said 
above,  at  n.  41,  and  following  paragraphs,  and  goods  arc  goods  in 
act,  or  goods  of  charity,  which  arc  uses  :  there  are  societies  whose 
employments  are  to  take  care  of  infants  ;  there  arc  other  societies 
whose  employments  are  to  instruct  and  educate  them  as  they  grow 
up  ;  there  are  others  which  in  like  manner  instruct  and  educate 
boys  and  girls,  who  are  of  a  good  disposition  from  education  in 
the  world,  and  thence  come  into  heaven ;  there  are  others  which 
teach  the  simply  good  from  the  christian  world,  and  lead  them  into 
the  way  to  heaven  ;  there  are  others  which  in  like  manner  teach 
and  lead  the  various  nations ;  there  are  others  which  defend  novi- 
tiate spirits,  or  those  who  come  recently  from  the  world,  from  in- 
festations occasioned  by  evil  spirits  ;  there  are  some,  likewise,  who 
are  attendant  on  those  that  are  in  the  lower  earth  ;  and  likewise 
some  who  are  attendant  on  those  that  are  in  the  hells,  and  restrain 
them  from  tormenting  each  other  beyond  the  prescribed  limits  ; 
there  are  also  some  who  are  attendant  on  those  that  arc  raised 
from  the  dead.  In  general,  the  angels  of  every  society  are  sent  to 
men,  that  they  may  guard  them,  and  withdraw  them  from  evil  af- 
fections and  consequent  thoughts,  and  inspire  them  with  good  af- 
fections, so  far  as  they  receive  them  from  a  principle  of  freedom , 
whereby  also  they  rule  the  deeds  or  works  of  men,  removing,  as 
far  as  it  is  possible,  evil  intentions  :  the  angels,  when  they  are  at- 
tendant on  men  as  it  were  dwell  in  their  affections,  and  are  near  a 
man,  so  far  as  he  is  principled  in  good  derived  from  truths,  but 
are  more  remote  in  proportion  as  his  life  is  distant  from  good.* 
But  all  these  employments  of  the  angels  are  employments  of  the 
Lord  by  [or  through]  the  angels,  for  the  angels  perform  them,  not 
from  themselves,  but  from  the  Lord  :  hence  it  is  that  by  angels,  in 
the  Word,  in  its  internal  sense,  are  not  understood  angels,  but 

*  Concerning  angels  attendant  on  infant?,  and  afterwards  on  boj-s,  and  thus 
successively,  n.  2303.  That  man  by  angels  is  raised  from  the  dead,  from  expe- 
rience, n.  168  to  189.  That  angels  are  sent  to  those  who  arc  in  the  hells,  to  pre- 
vent their  tormenting  each  other  beyond  measure,  n.  907.  Concerning  the  offices 
of  angels  towards  men  who  come  into  the  other  life,  n.  2)31.  That  spirits  and 
angels  are  attendant  on  all  men,  and  that  man  is  led  by  spirits  and  angels  from 
the  Lord,  n.  50,  697,  2796,  2887,  2888,  6847  to  586G,  5976  to  5993,  6209.  That 
the  angels  have  dominion  over  evil  spirits,  n.  1755. 


CONCERNINC;    HEAVKN    AND    IIFI.I  .  ~4l 

somPthing  of  the  Lord;  and  Im'Iicc  it  is  tlial  angels,  m  llie  Word, 
are  called  god«.* 

ii\}'2.  Those  einployiiients  of  the  augcls  are  their  couinioii  [or 
general]  employments,  but  every  one  has  his  particular  cliarge  [or 
office  ;]  for  every  common  [or  freneral]  use  is  compounded  of  in- 
jHimerable  ones,  which  are  called  mediate,  administering,  subser- 
vient uses  ;  all  and  singular  arc  co-ordinated  and  sub-ordinated  ac- 
cording to  divine  order,  and,  taken  together,  make  and  perfect  the 
common  use,  winch  is  the  common  good. 

393.  Ecclesiastical  concerns  are  under  th'-  cliariro  of  those  in 
heaven,  who,  in  the  wf)rld,  have  loved  the  "Word,  and  from  a  desire 
have  enquired  into  ihe  truths  contained  in  it,  not  for  the  sake  of 
honour  or  gain,  but  for  the  sake  of  use  of  life,  both  in  regard  to 
themselves  and  others  ;  these,  according  to  the  love  and  desire  of 
use,  are  there  in  illustration,  and  in  the  light  of  wisdom,  into  which 
also  they  come  from  the  Word  in  the  heavens,  which  is  not  natural 
as  in  the  world,  but  spiritual  [see  ai)ove,  n.  2.j9  :]  these  perform 
the  office  of  preachers,  and,  according  to  divine  order,  they  are  in 
a  superior  place,  who,  by  virtue  of  illustration,  excel  olliers  in  wis- 
dom. Civil  concerns  arc  given  in  charge  to  those,  who,  in  the 
world,  have  loved  their  country  and  its  common  good  in  preference 
to  their  own,  and  have  done  what  is  just  and  right  from  the  love 
of  what  is  just  and  right ;  in  proportion  as  these,  from  the  desire 
of  love,  have  enquired  into  the  laws  of  what  is  just,  and  have  hence 
become  intelligent,  in  the  same  proportion  they  arc  in  the  faculty 
of  administering  offices  in  heaven,  which  also  they  administer  in 
that  place  or  degree  in  which  their  intelligence  is,  which  intelli- 
gence also,  in  such  case,  is  in  an  equal  degree  with  the  love  of  use 
for  the  common  good.  Moreover,  in  heaven  there  are  so  many 
offices  and  so  many  administrations,  and  likewise  so  many  employ- 
ments, that  it  is  impossible  to  enumerate  them  on  account  of  their 
abundance,  those  in  the  world  being  respectively  few :  all,  Avhat- 
soever  be  their  number,  are  in  the  delight  of  their  work  and  labour 
from  the  love  of  use,  and  no  one  for  the  love  of  self  or  of  gain  ; 
nor  is  any  one  influenced  by  the  love  of  gain   on   account  of  life, 

'  That  by  anircls,  i'l  the  Word,  is  signified  something  divine  from  tin-  Lord,  n 
1025,  2321 ,  3059,  4085,  6280,  8192.  That  angels,  in  the  Word,  are  called  gods, 
from  the  reception  of  divine  tnith  and  good  from  the  Lord,  n.  4295,  4102,  6192, 
6301 


242  CONCERNING  HEAVEN  AND  HELL. 

because  all  the  necessaries  of  life  are  given  them  gratis,  their  hab- 
itations are  given  gratis,  their  clothes  gratis,  and  their  food  gratis  : 
from  which  considerations  it  is  evident,  that  they  who  have  loved 
themselves  and  the  world  more  than  use,  have  not  any  lot  in  heav- 
en :  for  every  one's  own  love  or  own  affection  remains  with  him 
after  his  life  in  the  world,  nor  is  it  extirpated  to  eternity  [see  above, 
n.  363.] 

394.  Every  one  in  heaven  is  in  his  work  according  to  corres- 
pondence, and  correspondence  is  not  with  the  work,  but  with  the 
use  of  every  one's  work  [see  above,  n.  1 12,]  and  there  is  a  corres- 
pondence of  all  things  [n.  106.]  lie  in  heaven,  who  is  in  an  em- 
ployment or  work  corresponding  to  his  use,  is  in  a  state  of  life  al- 
together similar  to  that  in  which  he  was  in  the  world,  for  what  is 
spiritual  and  what  is  natural  act  in  unity  by  correspondence,  yei 
with  this  diflerence,  that  he  is  in  more  interior  delight,  because  in 
spiritual  life,  which  is  more  interior  life,  and  hence  more  recipient 
of  heavenly  blessedness. 


Concerning  heavenly  .Toy  and.  Happiness. 

395.  "What  heaven  is,  and  what  heavenly  joy,  is  known  to  scarce 
any  one  at  this  day  ;  they  who  have  thought  about  them  have  con- 
ceived so  general  and  so  gross  an  idea  concerning  them,  that  it 
scarcely  amounts  to  an  idea  :  from  the  s])irits  who  come  out  of  the 
world  into  the  other  life,  I  was  best  enabled  to  know  what  notion 
they  entertained  of  heaven  and  of  heavenly  joy,  for,  when  left  to 
themselves,  they  think  in  like  manner  as  if  they  were  in  the  world. 
The  reason  vvliy  it  is  not  known  what  heavenly  joy  is,  is,  because 
they  who  have  thought  about  it  have  drawn  their  judgment  from 
external  joys  which  are  of  the  natural  man,  not  knowing  what  the 
internal  or  spiritual  man  is,  thus  neither  wiiat  his  dehght  and  bless- 
edness is  ;  wherefore  if  they  should  be  told,  by  those  who  are  in 
spiritual  or  internal  delight,  what  and  of  what  quality  heavenly  joy 
is,  they  would  not  be  able  to  comprehend  it,  for  it  would  fall  into 
an  imknown  idea,  thus  not  into  perception,  wherefore  it  would  be 
amongst  those  things  which  the  natural  man  would  reject.  Yet 
every  one  may  know,  that  when  man  leaves  the  external  or  natural 


man,  he  comes  into  the  internal  or  spiritual,  whence  it  may  be 
known,  that  heavenly  lij^hl  is  internal  and  spiritual  delijrht,  but  not 
external  and  natural ;  and  since  it  is  internal  and  sj)iritual,  that  it 
is  purer  and  more  excpiisitc,  and  that  it  aftectsthe  interiors  of  man, 
which  are  of  his  soul  or  spirit.  From  these  considerations  alonc^ 
every  one  may  conclude,  that  his  delight  is  of  such  a  (luulity  as 
had  been  the  deliijlit  of  his  spirit,  and  that  the  delight  of  the  body, 
which  is  called  the  delight  of  the  flesh,  is  respectively  not  heavenly  : 
what  also  is  in  the  spirit  of  man,  when  he  leaves  the  body,  this  re- 
mains after  death,  for  then  lie  lives  a  man-spirit. 

390.  All  delights  flow  forth  from  love,  for  what  a  man  loves,  this 
he  feels  as  delighffid,  nor  has  he  any  one  delight  from  any  other 
source  ;  hence  it  follows,  that  such  as  the  love  is,  such  is  the  de- 
light :  the  delights  of  the  body  or  of  the  flesh  all  flow  forth  from 
the  love  of  self  and  from  the  love  of  the  world,  hence  also  they  are 
concupiscences  and  the  pleasures  attending  them  ;  but  the  delights 
of  the  soul  or  spirit  all  flow  forth  from  love  to  the  Lord  and  from 
love  towards  the  neighbour,  hence  also  they  are  the  aftections  of 
ffood  and  truth,  and  interior  satisfactions  :  these  latter  loves  with 
their  delights  flow-in  from  the  Lord,  and  out  of  heaven,  by  an  in- 
ternal way,  which  is  from  above,  and  they  aflect  the  interiors ;  but 
the  former  loves  with  their  delights  flow-in  from  the  flesh  and  from 
the  world  by  an  external  way,  which  is  from  beneath,  and  they  af- 
fecj  the  exteriors.  In  proportion  therefore  as  those  two  loves  of 
heaven  are  received,  and  affect,  in  the  same  proportion  the  interi- 
ors are  opened,  which  are  of  the  soul  or  spirit,  and  look  from  the 
world  to  heaven  ;  but  in  proj)ortion  as  those  two  loves  of  the  world 
are  received  and  aflect,  in  the  same  proportion  the  exteriors  are 
opened,  which  arc  of  the  body  or  the  flesh,  and  look  from  heaven 
to  the  world.  As  loves  flow-in  and  are  received,  so  at  the  same 
time  also  their  delights  flow-in,  the  delights  of  heaven  into  their 
interiors,  the  delights  of  the  world  into  the  exteriors,  since,  as  was 
said,  all  delight  is  of  love. 

307.  Heaven  in  itself  is  such,  as  to  be  full  of  delights,  insomuch 
that,  viewed  in  itself,  it  is  nothing  but  what  is  blessed  and  delight- 
ful, since  the  divine  good  proceeding  from  the  divine  love  of  the 
liOrd  makes  heaven  in  general  and  in  particular  with  every  one 
there,  and  the  divine  love  consists  in  willing  the  salvation  of  all  and 
the  happiness  of  all  from  inmost  and  fully  :  hence  it  is,  that  wheth- 
er we  speak  of  heaven  or  of  heavenly  joy,  it  is  the  same  tiling. 


^^44  Ct>.\Cl:,RMNli    HEAVEN    AND    IlLLL. 

398.  The  delights  of  heaven  are  ineftjable,  aiul  hkcwisc  arc  uj* 
jiumcrable,  but  of  those  innumerable  dehghts  not  one  can  be  known 
nor  credited  by  him  who  is  in  the  mere  dehglit  of  the  body  or  of 
the  flesh,  since,  as  was  said  above,  his  interiors  h)ok  from  heaven 
to  the  world,  thus  backwards  ;  for  he  who  is  wholly  immersed  in 
the  delight  of  the  body  or  of  the  flesh,  or,  what  is  the  same  thing, 
in  the  love  of  self  and  of  the  world,  has  no  sensation  of  any  delight 
but  what  is  to  be  found  in  honour,  in  gain,  and  in  the  pleasures  of 
the  body  and  the  senses,  which  so  extinguish  and  suffocate  the  in- 
terior dehghts,  which  are  of  heaven,  that  their  existence  is  not  be- 
lieved ;  wherefore  a  person  of  this  description  would  wonder  great- 
ly, if  he  were  only  told  that  there  are  delights  given  on  the  removal 
of  the  delights  of  honour  and  of  gain,  and  still  more  if  he  were  told, 
that  the  delights  of  heaven  succeeding  in  their  place  are  innume- 
rable, and  such,  that  the  delights  of  the  body  and  of  the  flesh,  which 
are  chiefly  the  delights  of  honour  and  of  gain,  cannot  be  compared 
with  them :  hence  the  reason  is  evident,  why  it  is  not  known  what 
heavenly  joy  is. 

399.  How  great  the  delight  of  heaven  is,  may  be  manifest  only 
from  this  consideration,  that  it  is  a  delight  to  all  in  heaven  to  com- 
jnunicate  their  delights  and  blessings  to  another,  and  whereas  all 
in  the  heavens  arc  of  such  a  character,  it  is  evident  how  immense 
is  the  delight  of  heaven  ;  for,  as  was  shown  above,  n.  268,  in  the 
heavens  there  is  a  communication  of  all  with  each,  and  of  each 
with  all.  Such  communication  flows  forth  from  the  two  loves  of 
heaven,  which,  as  was  said,  ai*e  love  to  the  Lord  and  love  towards 
the  neighbour  ;  these  loves  are  communicative  of  their  delights : 
the  reason  why  love  to  the  Lord  is  of  such  a  quality,  is,  because 
the  love  of  the  Lord  is  the  love  of  communication  of  all  that.  He 
has  with  all,  for  He  wills  the  happiness  of  all ;  similar  is  the  love 
in  each  of  those  who  love  Him,  because  the  Lord  is  in  them,  whence 
there  is  a  mutual  communication  of  the  delights  of  the  angels  one 
amongst  another  :  that  love  towards  the  neighbour  is  also  of  such 
a  quality,  will  be  seen  iji  what  follows :  from  which  considerations 
it  may  be  manifest,  that  those  loves  are  communicative  of  their 
delights  :  it  is  otherwise  with  the  loves  of  self  and  of  the  world  : 
the  love  of  self  withdraws  and  takes  away  all  delight  from  others, 
and  centers  it  in  itself,  for  it  wills  well  to  itself  alone  ;  and  the  love 
of  the  world  is  desirous  to  possess  its  neighbour's  property  as  its 


CONCERNING  HEAVEN  AND  HELL.  246 

owni ;  ^riicrofore  these  loves  are  destructive  of  tlie  dclinhts  apper- 
laiiiiiig  to  others  ;  if  they  arc  communicutivc,  it  is  for  llie  sake  of 
themselves,  and  not  for  the  sake  of  others,  wherefore  in  respect  to 
others  tl)cy  arc  not  communicative,  but  destructive,  only  so  far  as 
the  delights  of  others  appertain  to  themselves,  or  arc  in  tiiemselves. 
That  the  loves  of  self  and  of  the  world,  when  they  have  rule,  are 
of  such  a  quality,  has  been  often  given  me  to  perceive  by  living  ex- 
perience :  as  often  as  spirits,  who  were  in  those  loves  wlulst  they 
lived  as  men  in  llic  world,  approached,  so  often  my  delight  depart- 
ed and  vanished  ;  and  I  was  likewise  told,  that  if  such  only  ap- 
proach towards  any  heavenly  society,  the  deliglit  of  those  who  are 
in  the  society  is  diminished,  altogether  according  to  the  degree  of 
their  presence,  and,  what  is  wonderful,  those  wicked  spirits  are 
then  in  their  delight :  hence  it  has  been  made  evident  what  is  the 
quality  of  the  state  of  such  a  man  in  the  body,  for  it  is  similar  to 
what  it  is  after  separation  from  the  body,  viz.  that  he  desires  or 
covets  the  delights  or  goods  of  another,  and  so  far  as  he  obtains 
them,  so  far  he  has  delight :  from  these  considerations  it  may  be 
seen,  that  the  loves  of  self  and  of  the  world  are  destructive  of  the 
joys  of  heaven,  thus  altogether  opposite  to  heavenly  loves,  which 
are  communicative. 

400.  It  is  however  to  be  noted,  that  the  delight  in  which  they 
are  who  are  in  the  loves  of  self  and  of  the  world,  when  they  ap- 
proach to  any  heavenly  society,  is  the  delight  of  their  concupis- 
cence, thus  likewise  altogether  opposite  to  the  delight  of  heaven  ; 
they  come  into  the  delight  of  their  concupiscence  from  the  depri- 
vation or  removal  of  heavenly  delight  with  those  who  are  in  it :  the 
case  is  otherwise  when  there  is  no  deprivation  and  removal,  for 
then  they  cannot  approach,  because  so  far  as  they  then  approach, 
so  far  they  come  into  agony  and  pain  :  hence  it  is  that  they  seldom 
dare  to  come  near :  this  likewise  has  been  given  me  to  know  by 
several  experimental  cases,  some  of  which  I  will  also  mention. 
Spirits  who  come  from  the  world  into  the  other  life,  desire  nothing 
more  than  to  be  admitted  into  heaven,  this  being  the  request  of 
almost  all,  supposing  that  heaven  consists  only  in  being  introduced 
and  received  ;  wherefore  also,  since  they  are  desirous  of  it,  they 
are  conveyed  to  some  society  of  the  ultimate  heaven  ;  but  when 
they  who  are  in  the  love  of  self  and  of  the  world  approach  to  the 
first  threshold  of  that  heaven,  they  begin  to  be  tortured  and  so  in- 


»i46  COiVCEKiMNG    HEAVEN    AND    HELL. 

teriorly  tormented,  that  they  feel  in  themselves  rather  hell  thaft 
heaven,  wherefore  they  cast  themselves  down  headlong  thence,  nor 
are  they  at  rest  until  they  come  into  the  hells  amongst  those  of 
their  own  quality.  It  has  also  very  frequently  heen  the  case,  that 
such  spirits  have  desired  to  know  what  heavenly  joy  is,  and  when 
they  have  been  told  that  it  is  in  the  interiors  of  the  angels,  they 
have  wished  to  have  it  communicated  to  themselves,  wherefore  this- 
also  was  granted,  for  what  a  spirit  desires,  who  is  not  yet  in  heav- 
en or  in  hell,  is  given  bim,  if  it  conduces  to  any  good  purpose  ;  but 
when  the  communication  was  made,  they  began  to  be  tormented, 
insomuch  that,  by  reason  of  their  pain,  they  did  not  know  in  what 
posture  to  place  their  bodies  ;  they  Avere  seen  to  thrust  down  their 
head  even  to  the  feet,  and  cast  themselves  to  the  earth,  and  there 
to  writhe  themselves  into  foldings  in  the  manner  of  a  serpent,  and 
this  by  reason  of  interior  torture :  such  was  the  effect  which  heav- 
enly delight  produced  with  those  who  were  in  delights  derived  from 
the  love  of  self  and  of  the  world  ;  the  reason  is,  because  those  love? 
are  altogether  opposite,  and  when  one  opposite  acts  into  another, 
such  pain  is  produced  ;  and  whereas  heavenly  delight  enters  by  an 
internal  way,  and  flows-in  into  a  contrary  delight,  it  twists  back- 
wards the  interiors  which  are  in  that  delight,  thus  turns  them  into 
•what  is  opposite  to  themselves,  whence  they  are  made  sensible  of 
such  torture.  The  reason  why  they  are  opposite,  is,  because,  as 
was  said  above,  love  to  the  Lord  and  love  towards  the  neigbour 
are  willing  to  communicate  all  that  they  have  to  others,  for  this  is 
their  delight,  whilst  the  love  of  self  and  of  the  world  are  desirous 
to  take  away  from  others  all  that  they  have,  and  to  impart  it  to 
themselves,  and  so  far  as  they  can  accomplish  this  purpose,  so  far 
they  are  in  delight.  From  these  considerations  it  may  likewise  be 
known,  whence  it  comes  to  pass  that  hell  is  separated  from  heaven, 
for  all  who  are  in  hell  were,  when  they  lived  in  the  world,  in  the 
mere  delights  of  the  body  and  of  the  flesh  derived  from  the  love  of 
self  and  of  the  world,  but  all  who  are  in  the  heavens  were,  when 
they  lived  in  the  world,  in  the  dehghts  of  the  soul  and  of  the  spirit 
grounded  in  love  to  the  Lord  and  in  love  towards  the  neighbour  : 
and  since  the  above  loves  are  opposite,  therefore  also  the  hells  and 
the  heavens  are  altogether  separated,  and  this  to  such  a  degree 
that  a  spirit  who  is  in  hell  dares  not  even  put  forth  a  finger  thence, 


CONCERNING    IIEAVUN    AND    HFXr..  247 

or  elevate  the  crown  ofliis  head,  since  in  proportion  as  he  attcuttptf^ 
ft  he  is  tortured  and  tormented  :  this  hkewise  I  have  often  .*cen. 

401.  The  man  mIio  is  in  the  loves  of  self  and  oftlie  world,  fccUv 
so  long  as  he  lives  in  the  body,  a  delight  derived  from  those  loves, 
and  likewise  in  singidnr  tin;  pleasures  to  which  they  give  birth: 
but  the  man  who  is  in  love  to  God  and  in  love  towards  the  ncigh- 
t)our,  does  not  feel,  so  long  as  he  lives  in  the  body,  a  manifest  de- 
light arising  from  those  loves,  and  from  the  good  affections  derived 
from  them,  but  only  a  blessedness  almost  imperceptible,  because  it 
is  stored  up  in  his  interiors,  and  is  veiled  by  the  exteriors  which 
are  of  the  body,  and  rendered  less  sensible  by  worldly  concerns  : 
but  the  states  are  altogether  changed  after  death ;  the  delights  of 
the  love  of  self  and  of  the  world  are  then  turned  into  what  is  pain- 
ful and  direful,  because  into  such  things  as  are  called  infernal  fire, 
and  by  turns  into  things  defiled  and  filthy,  corresponding  to  theit 
unclean  pleasures,  which,  what  is  wonderful,  are  in  such  case  de! 
lightful  to  them  ;  but  the  obscure  delight  and  almost  imperceptible 
blessedness,  which  appertained  to  those  in  the  world  who  were  in 
love  to  God  and  in  love  towards  their  neighbour,  is  then  turned 
into  the  delight  of  heaven,  which  is  in  every  way  perceptible  and 
sensible  ;  for  that  blessedness  which  was  stored  up  and  concealed 
in  their  interiors,  when  they  lived  in  the  world,  is  then  revealed 
and  brought  forth  into  manifest  sensation,  because  they  are  then 
in  the  spirit,  and  that  was  the  dehght  of  their  spirit. 

40'2.  All  the  delights  of  heaven  are  conjoined  with  and  are  in 
uses,  because  uses  are  the  goods  of  love  and  charity,  in  which  the 
angels  are ;  wherefore  every  one  has  delights  of  such  a  quality  as- 
are  those  uses,  and  likewise  in  such  a  degree  as  is  the  aftection  of 
use.  That  all  the  delights  of  heaven  are  delights  of  uses,  may  be 
manifest  from  comparison  with  the  five  senses  of  the  body  apper- 
taining to  man  :  there  is  given  to  every  sense  a  delight  according 
to  its  use,  to  the  sight  its  delight,  to  the  hearing,  to  the  smell,  to 
the  ta5te,  and  to  the  touch,  their  delights  ;  to  the  sight,  the  delight 
derived  from  beauty  and  forms,  to  the  hearing,  that  derived  from 
harmonies,  to  the  smell,  that  derived  from  odours,  to  the  taste,  that 
derived  from  what  is  savoury  :  the  uses  which  each  of  them  per- 
form are  known  to  those  who  attend  to  such  considerations,  and 
more  fully  to  those  who  are  acquainted  with  correspondences ;  that 
tlie  sight  has  such  delight,  is  owing  to  the  use  which  it  nfibrds  to 


248  CONCfcRffiNG    HEAVEN    AND    HELL. 

the  understanding',  which  is  the  internal  sight;  that  the  hearing" 
has  such  dehght,  is  owing  to  the  use  which  it  aftbrds  both  to  the 
understanding  and  to  the  will  by  hearkening ;  that  the  smell  has 
such  delight,  is  owing  to  the  use  which  it  aftords  to  the  brain  and 
likewise  to  the  lungs ;  that  the  taste  has  such  delight,  is  owing  to 
the  use  which  it  aftbrds  to  the  stomach  and  thence  to  the  universal 
body,  by  nourishing  it :  conjugial  delight,  which  is  a  purer  and 
more  exquisite  delight  of  touch,  is  more  excellent  than  all  those 
above  mentioned  on  account  of  its  use,  which  is  the  procreation  of 
the  human  race,  and  thence  of  the  angels  of  heaven.  These  de- 
lights are  in  those  sensories  by  virtue  of  an  influx  of  heaven,  where 
every  delight  is  of  use  and  according  to  use. 

403.  Certain  spirits,  from  an  opinion  conceived  in  the  world, 
believed  that  heavenly  happiness  consisted  in  an  idle  life,  in  which 
they  were  to  be  served  by  others  ;  but  they  were  told  that  happi- 
ness in  no  case  consists  in  being  at  rest  from  employment,  and  in 
enjoying  the  happiness  thence  resulting,  for  thus  every  one  would 
be  desirous  to  possess  the  happiness  of  others  for  himself,  and  since 
every  one  would  be  so  desirous,  no  one  would  have  happiness ; 
such  a  life  would  not  be  active  but  indolent,  in  which  the  faculties 
would  become  torpid  ;  Avhen  yet  it  may  be  known  to  all,  that  with- 
out active  life  there  can  be  no  happiness  of  life,  and  that  cessation 
from  employment  is  only  for  the  sake  of  recreation,  that  man  may 
return  with  greater  alacrity  to  the  activity  of  his  life  :  it  was  after- 
wards shown  by  many  considerations,  that  angelic  life  consists  in 
performing  the  goods  of  charity,  which  are  uses,  and  that  the  an- 
gels find  all  their  happiness  in  use,  from  use,  and  according  to  use. 
To  those  who  entertained  an  idea  that  heavenly  joy  consisted  in 
living  a  life  of  indolence,  and  in  breathing  eternal  joy  without  em- 
ployment, it  was  given  to  perceive,  in  order  to  make  them  ashamed 
what  is  the  quality  of  such  a  life  ;  and  it  was  perceived  to  be 
most  sorrowful,  and  that  all  joy  being  thus  destroyed,  after  a  short 
time  would  they  loathe  and  nauseate  it. 

404.  The  spirits  who  believed  themselves  better  instructed  than 
others,  declared  that  it  was  their  belief  in  the  world,  that  heavenly 
joy  consisted  in  this  alone,  that  they  should  praise  and  celebrate 
God,  and  that  this  was  active  life  ;  but  they  were  told,  that  to 
praise  and  celebrate  God  is  not  such  active  life,  and  that  neither 
has  God  need  of  praises  and  celebration,  but  that  He  wills  that  all 


CONCERNING    HEAVEN    AND    HELI..  ~49 

should  perfurm  uses,  ami  tliiis  the  gfoods  wliich  arc  called  goods  of 
cliarity  :  but  they  coidd  not  conceive  any  idea  of  hcaverdy  joy  in 
|)erforniing  the  goods  of  charity,  but  of  servitude  ;  nevertheless  the 
angels  testified,  that  in  the  performance  of  such  good  works  there 
is  the  hiijhest  state  of  freedom,  because  it  proceeds  from  interior 
aflection,  and  is  conjoined  with  incflabh;  delight. 

405.  Almost  all  who  come  into  tiie  other  life,  suppose  that  every 
one  has  a  similar  hell,  and  that  every  one  has  a  similar  heaven, 
when  yet  both  in  hell  and  heaven  there  are  infinite  varieties  and 
diversities,  and  in  no  case  is  the  hell  of  one  similar  to  that  of  an- 
other, nor  the  heaven  of  one  similar  to  the  heaven  of  another,  in 
like  manner  as  in  no  case  one  man,  spirit,  and  angel,  is  altogether 
like  another,  not  even  as  to  the  face  ;  when  I  only  thought  that 
two  were  altogether  similar  or  equal,  the  angels  expressed  horror, 
saying,  that  every  one  thing  is  formed  from  the  harmonious  agree- 
ment of  several  things,  and  that  every  one  thing  is  such  as  that 
agreement  is  ;  and  that  thus  every  society  of  heaven  makes  one, 
and  that  all  the  societies  of  heaven  make  one,  and  this  from  the 
Lord  alone  by  love.*  Uses  in  the  heavens,  in  like  manner,  are  in 
all  variety  and  diversity,  and  in  no  case  is  the  use  of  one  altogeth- 
er similar  and  the  same  with  the  use  of  another,  thus  neither  is  the 
delight  of  one  similar  and  the  same  with  that  of  anotlier  ;  and  still 
more,  the  delights  of  every  one's  use  arc  innumerable,  and  those 
innumerable  delights  are  in  like  manner  various,  but  still  conjoined 
together  in  that  order  that  they  mutually  respect  each  other,  as  the 
uses  of  every  member,  organ,  and  viscus  in  the  body,  and  still  more 
as  the  uses  of  every  vessel  and  fibre  in  every  member,  organ  and 
viscus,  all  and  singular  of  which  are  so  consociated,  that  they  re- 
spect their  own  good  in  another,  and  thus  in  all,  and  all  in  each  ; 
from  this  universal  and  singular  aspect  they  act  as  one. 

'  Tliut  one  thing  consists  of  various  thinjis,  and  lioncc  receives  form  and  qual- 
ity and  pericclion  according  to  tiio  quality  of  liarniony  and  a<;rccment,  n.  457, 
3241,  8003.  Tiiat  there  is  an  infinite  variety,  and  in  no  case  is  any  one  thing  the 
same  with  another,  n.  7230,  9002.  In  like  manner  in  tlie  lieavens,  n.  5744,  4005, 
7230,7833,  763G,  9002.  That  hence  ail  the  societies  in  the  lieavens,  and  every 
angel  in  a  society,  are  distinct  from  each  ot'icr.  because  in  various  good  and  use, 
690, 3241 ,  3519,  3804,  3980,  4007,  4149, 4203,  7230,  7833,  7986.  That  the  divine 
love  of  the  Lord  arranges  all  into  a  heavenly  form,  and  conjoins  them  so  that 
fhey  are  as  one  man,  n.  457,  3986,  5598. 


'250  CONCERNING  HEAVEN  AND  HELL. 

406.  I  have  occasionally  discoursed  with  spirits  who  had  come 
recently  from  the  world,  concerning  the  state  of  eternal  life,  viz- 
that  it  is  of  importance  to  know  who  is  the  Lord  of  the  kingdom, 
what  is  the  quality  of  the  government,  and  what  its  form  ;  as  in 
the  case  of  those  in  the  world  who  remove  into  another  kingdom, 
nothing  is  of  more  concern  than  to  know  who  and  of  what  quality 
the  king  is,  what  is  the  nature  of  his  government,  v,'ith  several  oth- 
er particulars  which  relate  to  that  kingdom  ;  how  much  more  then 
must  this  be  the  case  in  this  kingdom,  in  which  they  are  to  live  to 
eternity  !  be  it  therefore  known  to  them,  that  it  is  the  Lord  who 
governs  heaven,  and  likewise  the  universe,  for  He  who  governs  one 
governs  the  other,  thus  that  the  kingdom  in  which  they  now  are  is 
the  Lord's,  and  that  the  laws  of  this  kingdom  are  eternal  verities, 
which  are  all  founded  in  this  law,  that  the  inhabitants  should  love 
the  Lord  above  all  things  and  their  neighbour  as  themselves  ;  yea, 
what  is  more,  if  they  are  desirous  to  be  as  the  angels,  that  they 
ought  now  to  love  their  neighbour  better  than  lhen)selves.  On 
hearing  these  things,  they  were  unable  to  make  any  reply,  because 
in  the  life  of  the  body  they  had  heard  something  of  the  kind,  but 
had  not  believed  it,  wondering  that  there  should  be  such  love  in 
heaven,  and  that  it  could  be  possible  for  any  one  to  love  his  neigh- 
bour more  than  himself;  but  they  were  informed  that  all  goods  in- 
crease immensely  in  the  other  life,  and  that  such  is  the  life  in  the 
body,  that  they  cannot  advance  farther  than  to  love  their  neighbour 
as  themselves,  because  they  are  in  corporeal  principles ;  but  when 
these  are  removed,  the  love  then  becomes  purer,  and  at  length  an- 
gelical, which  is  to  love  their  neighbour  more  than  themselves,  for 
in  the  heavens  their  delight  is  to  do  good  to  another,  and  it  is  not 
delightful  to  do  good  to  themselves,  unless  that  it  may  become  an- 
other's, thus  for  the  sake  of  another  ;  and  that  this  is  to  love  their 
neighbour  more  than  themselves.  That  it  is  possible  for  such  love 
to  be  given  may  be  manifest,  it  was  urged,  from  the  conjugial  love 
of  some  persons  in  the  world,  in  that  they  preferred  death  rather 
than  that  any  injury  should  be  done  to  their  conjugial  partner  ;  the 
same  was  evidenced  from  the  love  of  parents  towards  their  children, 
in  that  a  mother  would  rather  sufler  hunger  than  see  her  infant  in 
want  of  food  ;  likewise  from  sincere  friendship,  wherein  one  friend 
-will  expose  himself  to  the  perils  for  the  sake  of  another  ;  and  like- 
wise from  civil  and  pretended  friendship,  which  is  desirous  to  cm- 


CONCERNING  HEAVEN  AND  HELL.  U31 

ulate  what  is  sincere,  which  can  make  an  ollVr  of  its  best  pos.st.'s- 
sions  to  those  for  whom  it  professes  {jood-will,  and  also  that  such 
is  its  lani^uage,  thoii!i:li  not  the  disposition  of  tlie  heart ;  histly  it 
was  evidenced  from  the  nature  of  love,  which  is  such,  that  its  joy 
is  to  serve  others  not  for  its  own  sake  but  for  theirs.  Aevi-rtheless 
these  things  could  not  be  apprehended  by  those  who  loved  them- 
selves more  than  others,  and  who  in  the  life  of  the  Ixxly  had  been 
greedy  of  gain  ;  least  of  all  could  they  be  apprehended  by  the  ava- 
ricioiy. 

407.  A  certain  one  who  in  the  life  of  the  body  had  been  a  per- 
s.on  of  extraordinary  power,  retained  also  in  the  other  life  his  desire 
of  ruling  ;  but  he  was  told,  that  he  was  in  another  kingdom,  which 
is  eternal,  and  that  his  authority  on  earth  was  expireil,  and  that 
where  he  was  now  no  one  is  esteemed  except  according  to  good  and 
truth,  and  to  the  mercy  of  the  Lord,  in  which  he  is  by  virtue  of  his 
life  in  the  world ;  also  that  this  kingdom  is  circumstanced  as  on 
earth,  where  men  are  esteemed  for  their  wealth,  and  for  their  fa- 
vour with  the  prince,  wealth  here  being  good  and  truth,  and  favour 
with  the  prince  being  the  mercy  in  which  man  is  according  to  his 
life  in  the  world  in  respect  to  the  Lord ;  if  he  is  desirous  to  rule 
otherwise,  he  is  a  rebel,  for  he  is  in  the  kingdom  of  another.  On 
hearing  these  things  he  was  ashamed. 

408.  I  have  discoursed  with  spirits  who  supposed  heaven  and 
licavenly  joy  to  consist  in  this,  that  they  should  become  great ;  but 
they  were  told,  that  in  heaven  he  is  greatest  who  is  least,  for  he  is 
called  least  who  has  no  power  and  wisdom,  and  is  willing  to  have 
no  power  and  wisdom,  from  himself,  but  from  the  Lord,  and  he  who 
is  least,  according  to  this  description,  has  the  greatest  happiness  ; 
and  since  he  has  the  greatest  happiness,  it  thence  follows  that  he  is 
the  greatest,  for  thus  he  has  all  power  from  the  liOrd,  and  excels 
all  in  wisdom  ;  and  what  is  it  to  be  greatest,  unless  to  be  most 
happy  ?  for  to  be  most  happy  is  what  the  powerful  seek  by  power, 
and  the  rich  by  riches.  They  were  further  told,  that  heaven  does 
not  consist  in  the  desire  to  be  least  with  a  view  to  be  the  greatest, 
for  in  such  case  the  mind  aspires  and  desires  to  be  the  greatest,  but 
it  consists  in  willing  from  the  heart  the  good  of  others  more  than 
of  themselves,  and  in  serving  others  for  the  sake  of  their  happiness, 
without  regard  to  any  end  of  remuneration  on  their  own  account, 
hut  from  love.  <; 


252  CONCERNING  HEAVEN  AND  HELL. 

409.  Heavenly  joy  itself,  such  as  it  is  in  its  essence,  cannot  be 
described,  because  it  is  in  the  inmost  of  the  hfe  of  the  angels,  and 
thence  in  singular  the  things  of  their  thought  and  aflection,  and 
from  these  in  singular  the  things  of  speech  and  in  singular  the 
things  of  action  ;  it  is  as  if  the  interiors  were  fully  open  and  unloosed 
to  receive  delight  and  blessedness,  which  is  dispersed  into  sin"-u- 
lar  the  fibres,  and  thus  throughout  the  whole,  whence  its  percep- 
tion and  sensation  is  such  as  to  admit  of  no  description  ;  for  what 
commences  from  inmost  flows-in  into  singular  the  things  which  are 
derived  from  those,  and  propagates  itself  always  with  augmenta- 
tion towards  the  exteriors.  Good  spirits,  who  are  not  as  yet  in 
that  delight,  because  not  as  yet  raised  up  into  heaven,  when  they 
perceive  it  from  an  angel  by  the  sphere  of  his  love,  are  filled  with 
such  delight,  that  they  come  as  it  were  into  a  sweet  swoon  :  this 
hath  occasionally  been  the  case  with  those  who  desired  to  know 
what  heavenly  joy  is. 

410.  Certain  spirits  also  were  desirous  to  know  the  nature  of 
heavenly  joy,  on  which  account  it  was  granted  them  to  perceive  it 
to  that  degree  that  they  could  bear  it  no  longer  ;  nevertheless  it 
was  not  angelic  joy,  scarce  amounting  to  the  least  degree  of  what 
is  angelic,  as  was  given  me  to  apperceive  by  communication  ;  it 
Avas  so  slight  as  almost  to  border  upon  cold,  which  yet  they  called 
most  celestial,  because  it  was  their  inmost  joy  :  hence  it  was  man- 
ifest, not  only  that  there  are  degrees  of  the  joys  of  heaven,  but 
also  that  the  inmost  joy  of  one  scarce  accedes  to  the  ultimate  or 
middle  joy  of  another  ;  also  that  when  any  one  receives  the  inmost 
of  his  own  joy,  he  is  in  his  own  heavenly  joy,  and  that  he  cannot 
endure  what  is  more  interior,  which  becomes  painful  to  him. 

411.  Certain  spirits,  not  of  an  evil  sort,  sunk  into  rest,  as  into 
sleep,  and  thus  as  to  the  interiors  which  are  of  their  mind,  they 
were  translated  into  heaven  ;  for  spirits,  before  their  interiors  are 
opened,  can  be  translated  into  heaven,  and  be  instructed  concern- 
ing the  happiness  of  those  who  dwell  there  ;  I  saw  them,  when 
they  had  thus  rested  for  half  an  hour,  and  were  afterwards  convey- 
ed back  into  the  exteriors  in  which  they  before  were,  and  at  the 
same  time  also  into  the  recollection  of  what  they  had  seen  ;  they 
said  that  they  had  been  amongst  angels  in  heaven,  and  that  they 
had  there  seen  and  perceived  things  stupendous,  all  shining  as  of 
gold,  silver,  and   precious  stones,  in  wonderful  forms,  which  were 


<  ONCEUNING    HEAVEN    AND    IIELt,.  253 

admirably  varied  ;  and  that  the  angels  were  not  so  much  dehglitcd 
with  the  external  thinfjs  themselves,  as  with  those  which  they  rep- 
resented, which  were  divine,  ineiVable,  and  of  inliinte  wisdom,  and 
that  liiese  things  were  to  them  a  source  of  joy  ;  besides  innumer- 
able things  which  could  not  be  expressed  in  human  languages,  not 
even  as  to  a  ten  thousandth  part,  nor  be  admitted  into  ideas  con- 
taining any  tiling  material. 

4V2.  Almost  all  who  come  into  the  other  life,  arc  ignorant  of  the 
nature  of  heavenly  blessedness  and  felicity,  because  they  do  not 
know  wimt  and  of  what  (juality  internal  joy  is,  having  no  percep- 
tion of  it  but  what  they  conceive  from  corporeal  and  worldly  glad- 
ness and  joy  ;  wherefore  what  they  are  ignorant  of  they  suppose  to 
be  nothing,  when  yet  corporeal  and  worldly  joys  are  of  no  account 
respectively  ;  the  well-disposed  therefore,  who  do  not  know  what 
heavenly  joy  is,  to  the  intent  that  they  may  know  [scio]  and  know 
[cognosco]  what  it  is,  are  first  conveyed  to  paradisiacal  scenes 
which  exceed  all  idea  of  the  imagination ;  on  this  occasion  they 
suppose  that  they  are  admitted  into  a  heavenly  paradise,  but  they 
are  taught  that  this  is  not  happiness  truly  celestial ;  wherefore  it 
is  given  them  to  know  [cognosco]  the  interior  states  of  joy  percep- 
tible to  their  inmost ;  they  are  afterwards  conveyed  into  a  state  of 
peace  even  to  their  inmost,  when  they  confess,  that  nothing  of  the 
kind  is  at  all  expressible,  nor  even  conceivable  :  finally  they  are 
let  into  a  state  of  innocence,  even  also  to  their  inmost  sense :  hence 
it  is  given  them  to  know  what  spiritual  and  celestial  good  really  is. 

4]  3.  But  that  I  might  know  what  and  of  what  quality  heaven  is 
and  heavenly  joy,  it  has  been  often  and  for  a  long  time  granted  me 
by  the  Lord  to  perceive  the  delights  of  heavenly  joys,  wherefore, 
since  I  have  had  living  experience,  I  can  know  them,  but  not  at  all 
describe  them;  yet  something  shall  be  said,  in  order  to  give  some 
idea  of  them.  It  is  an  affection  of  innumerable  delights  and  joys, 
which  together  present  something  common  [or  general,]  in  which 
common  [or  general]  thing,  or  in  which  common  [or  general]  af- 
fection, are  contained  the  harmonies  of  innumerable  affections, 
which  do  not  come  to  the  perception  distinctly,  but  obscurely,  be- 
cause the  perception  is  most  common  [or  general ;]  still  it  was 
given  to  perceive,  that  things  innumerable  were  contained  in  it, 
in  such  an  order  as  to  admit  of  no  description,  those  inimmerable 
things  being  such  as  flow  from  the  order  of  ^icaven  :  such  is  the 
33 


'254  CONCERNING  HEAVEN  AND  HEIL. 

order  in  singular  and  the  least  things  of  affection,  which  are  pre- 
sentcd  and  perceived  as  one  most  common  [or  general]  thing,  ac- 
cording to  the  capacity  of  him  who  is  the  subject :  in  a  word,  in- 
finite things  arranged  in  a  most  orderly  form  are  in  every  common 
[or  general]  thing,  and  there  is  nothing  but  what  lives,  and  affects, 
and  indeed  all  things  from  inmost,  for  from  those  heavenly  joys 
proceed.  It  was  likewise  perceived,  that  the  joy  and  delight  came 
as  from  the  heart,  diffusing  themselves  with  the  greatest  softness 
through  all  the  inmost  fibres,  and  thence  into  the  congregate  fibres, 
with  such  an  inmost  sense  of  gratification,  that  the  fibre  is  as  it 
were  nothmg  but  joy  and  delight,  and  in  like  manner  every  percep- 
tion and  sensation  thence  derived,  receiving  its  life  from  happiness  ; 
the  joy  of  bodily  pleasures,  compared  with  those  joys,  is  as  a  gross 
and  pungent  clot  compared  with  a  pure  and  most  gentle  aura.  It 
was  observed,  that  when  I  was  desirous  to  transfer  all  my  delight 
into  another,  a  more  interior  and  fuller  delight  than  the  former 
continually  flowed-in  in  its  place,  and  it  was  perceived  that  this 
was  from  the  Lord. 

414.  They  who  are  in  h<;aven  are  continually  advancing  to  the 
spring  of  life,  and  tb«  more  thousands  of  years  they  live,   so  much 
the  more  delightful  and  happy  is  the  spring  to  which  they  attain, 
and  this  to  eternity,  with  increments,  according  to  the  progresses 
and  degrees  of  love,  of  charity,  and  of  faith.     Of  the  female  sex, 
they  who  have  died  old  and  worn  out  with  age,   yet  Ivave  lived  in 
faith  in  the  Lord,  in  charity  towards  their  neighbour,  and  in  happy 
conjugial  love  with  a  husband,  after  a  succession  of  years  come 
more  and  more  into  the  flower  of  youth  and  adolescence,  and  into 
a  beauty  which  exceeds  every  idea  of  beauty  at  all  perceptible  by 
the  sight ;  goodness  and  charity  is  what  forms  and  makes  a  resem^ 
blance  of  itself,  producing  this  effect,  that  the  delight  and  beauty 
of  charity  shine  forth  from  the  most  singular  parts  of  the  face,  so 
that  they  themselves  are  forms  of  charity;  they  have  been  seen  by 
some,  and  have  excited  astonishment ;  the  form  of  charity,  which 
is  seen  to  the  life  in  heaven,  is  such,  that  charity  itself  is  what 
forms  the  effigy  and  is  effigied,  and  this  in  such  a  manner,  that  the 
whole  angel,  especially  the  face,  is  as  it  Avere  charity,  which  man- 
ifestly both  appears  and  is  perceived  ;  which  form,  when  it  is  view- 
ed, is  ineftable  beauty,  affecting  with  charity  the  very  inmost  hfc 
of  the  mind.     In  a  word,  to  grow  old  in  heaven  is  to  grow  young ; 


CONCERNING    HEAVEN   AND   ITELt.  MS 

chey  who  have  hved  in  love  to  the  Lord,  and  in  charity  towards 
the  neijijhbour,  boconie  such  forms,  or  such  beauties,  in  the  other 
hlc  :  all  the  umbels  are  such  forms,  with  innumerable  variety;  and 
of  these  heaven  consists.     ^ 


Concerning;  the  Immensity  of  Hp.avkn. 

415.  That  the  heaven  of  the  Lord  is  immense,  may  be  manifest 
from  several  things  which  have  been  said  and  shown  in  the  fore- 
going pages,  especially  from  this,  tliat  heaven  is  from  the  human 
race  [see  above,  n.  311  to  317,]  and  not  only  from  that  part  of 
mankind  who  are  born  w  ithin  the  church,  but  also  from  those  who 
are  born  out  of  the  church  [n.  318  to  328,]  thus  from  all,  from  the 
first  birth  of  this  earth,  who  have  lived  in  good.  How  vast  the 
multitude  of  men  in  this  universal  terrestrial  globe  is,  may  be  con- 
cluded by  every  one,  who  has  any  knowledge  of  the  parts,  the  re- 
gions and  kingdoms  of  this  globe  :  he  who  makes  a  calculation  will 
discover,  that  several  thousands  of  men  are  every  day  removed 
hence  by  death,  so  that  within  a  year  they  amount  to  some  myriads 
or  millions,  and  this  from  the  earliest  times,  including  some  thous- 
ands of  years,  all  of  whom,  after  their  decease,  have  come  into  the 
other  world,  which  is  called  the  spiritual  world,  and  come  daily. 
But  how  many  of  these  have  become  angels  of  heaven,  and  still  be- 
come such,  it  IS  impossible  to  say :  it  has  been  told  me,  that  in 
ancient  times  very  many  became  angels,  because  at  that  time  men 
thought  more  interiorly  and  more  spiritually,  and  hence  were  in 
heavenly  aftection ;  but  that  in  the  following  ages  not  so  many, 
because  man  in  process  of  time  became  exterior,  and  began  to 
think  more  naturally,  and  hence  to  be  in  terrestrial  aflVction.  From 
these  considerations  it  may  be  manifest  at  the  outset,  that  the 
heaven  formed  solely  from  the  inhabitants  of  this  earth  is  of  great 
magnitude. 

410.  That  the  heaven  of  the  Lord  is  immense,  may  be  manifest 
from  this  consideration  alone,  that  all  infants,  whether  they  be 
born  within  the  church  or  out  of  it,  are  adopted  by  the  Lord,  and 
become  angels,  the  number  of  whom  amounts  to  a  fourth  or  fifth 
part  of  the  whole  human  race  on  earth.    That  every  infant,  where- 


•260  CONCEllNING    HEAVEN    AND    HELL. 

soever  born,  whetlicr  within  the  church  or  out  of  it,  "whether  ol' 
pious  parents  or  of  impious  ones,  is  received  by  the  Lord  at  death, 
and  is  educated  in  heaven,  and  according  to  divine  order  is  taught 
and  imbued  with  the  aflections  of  good,  and  by  them  with  the  knowl- 
edges of  truth,  and  afterwards,  as  he  is  perfected  in  inteUigencc 
and  wisdom,  is  introduced  into  heaven,  and  becomes  an  angel,  may 
be  seen  above,  n.  329  to  345 ;  it  may  therefore  be  concluded  what 
a  great  multitude  of  angels  of  heaven  have  existed  from  the  first 
creation  to  the  present  time  from  infants  alone. 

417.  How  immense  the  heaven  of  the  Lord  is,  may  also  be  man- 
ifest from  this  consideration,  that  all  the  planets  visible  to  the  eye 
in  our  solar  system  are  earths,  and  that  besides  these  there  are  in- 
numerable ones  in  the  universe,  and  all  full  of  inhabitants,  which 
have  been  treated  of  in  a  peculiar  small  Avork  concerning  them, 
from  which  I  shall  adduce  the  following  passage.  "  That  there 
are  several  earths,  and  men  upon  them,  and  thence  spirits  and  an- 
gels, is  a  thing  very  well  known  in  the  other  life,  for  it  is  granted 
to  every  one,  who  from  the  love  of  truth  and  thence  of  use  desires 
it,  to  discourse  with  spirits  of  other  earths,  and  thereby  to  be  con- 
firmed concerning  a  plurality  of  worlds,  and  to  be  informed  that 
the  human  race  is  not  only  from  one  earth,  but  from  innumerable 
ones.  I  have  discoursed  with  some  spirits  of  our  earth  on  that 
subject,  and  it  was  said  that  any  intelligent  person  may  know,  from 
many  things  with  which  he  is  acquainted,  that  there  are  several 
earths,  and  men  upon  them  ;  for  it  may  be  concluded  from  reason, 
that  such  large  masses  as  the  planets  are,  some  of  which  exceed 
this  earth  in  magnitude,  are  not  empty  masses,  and  created  merely 
to  be  conveyed  and  circulate  round  the  sun,  and  to  shine  with  their 
scanty  light  for  the  benefit  of  one  earth,  but  that  their  use  must  of 
necessity  be  of  a  distinguished  kind.  He  who  believes,  as  every 
one  ought  to  believe,  that  the  Divine  has  created  tlie  universe  for 
no  other  end  than  for  the  existence  of  the  human  race,  and  thence 
of  heaven,  since  the  human  race  is  the  seminary  of  lieaven,  must 
of  necessity  believe,  that  wheresoever  there  is  any  earth,  there 
must  also  be  men.  That  the  planets,  which  are  visible  before  our 
eyes,  because  within  the  boundaries  of  the  world  of  this  sun,  are 
earths,  may  be  manifestly  known  from  this  consideration,  that  they 
are  bodies  of  earthly  matter,  because  they  reflect  the  sun's  light, 
and,  when  viewed  through  telescopes-  do  not  appear  as  stars  spark- 


CONCERNING    Hr.AVKN    AND    HEl.L.  257 

imsr  by  virtue  of  flame,  but  as  earths  with  varie<ratecl  oliscurify  ; 
also  from  tliis  consideration,  tliat  tbey,  in  like  manner  as  our  eartli, 
arc  carried  round  the  sun,  and  nuiUe  their  progress  in  the  \vav  of 
the  zodiack,  and  hence  have  years,  and  seasons  of  the  year,  which 
are  spring,  summer,  autumn,  and  winter;  inhke  manner  that  ihev 
liavc  a  rotation  round  their  own  axis,  siHidar  to  tliat  of  our  earth, 
and  hence  make  days,  and  times  of  the  day,  viz.  morning,  mid-(hiv. 
evening,  and  night ;  and  moreover  that  some  of  them  have  moons, 
which  are  called  sateUites,  whicli  revolve  around  their  orb  at  stat- 
ed times,  as  the  moon  around  ours  ;  and  that  the  j)lanct  Saturn, 
because  he  is  at  the  greatest  distance  from  the  sun,  has  likewise  a 
large  luminous  belt,  which  gives  much  light,  althougii  reflected,  to 
that  earth.  What  person,  who  is  acquainted  w^ith  these  circum- 
stances, and  who  thinks  from  rationality,  can  suppose  that  these 
are  emjjty  bodies  ?  Moreover  I  have  discoursed  with  spirits  on  the 
credibility,  that  in  the  universe  there  arc  more  earths  than  one,  by 
reason  that  the  starry  heaven  is  so  immense,  containing-  so  many 
numberless  stars,  each  of  which  in  its  place,  or  in  its  world,  is  a 
*un,  resembling  our  sun,  but  of  various  magnitudes  :  he  who  lakes 
the  subject  into  serious  consideration,  must  be  forced  to  conclude, 
that  such  an  immense  whole  must  of  necessity  be  a  medium  which 
has  respect  to  an  end  which  is  tlie  ultimate  end  of  creation,  or  a 
heavenly  kingdom,  in  which  the  Divine  may  dwell  with  angels  and 
jnen.  For  the  visible  universe,  or  the  heaven  enlightened  by  so 
many  numberless  stars,  which  are  so  many  suns,  is  only  a  medium 
tor  the  existence  of  earths,  and  of  men  upon  them,  who  are  to  form 
a  heavenly  kingdom.  From  these  considerations  a  rational  nian 
cannot  but  be  convinced,  that  so  immense  a  medium,  created  for 
so  large  an  end,  was  not  made  for  the  human  race  of  only  one 
earth  ;  for  what  would  this  be  in  regard  to  the  Divine,  which  is 
infinite,  and  to  which  thousands,  yea,  myriads  of  earths,  and  all 
full  of  inhabitants,  would  be  of  little  account,  and  scarce  any  thing  ? 
There  are  spirits,  whose  only  study  it  is  to  acquire  to  themselves 
knowledges,  because  they  are  delighted  with  knowledges  alone,  on 
which  account  it  is  allowed  them  to  wander  about,  and  even  to  pass 
out  of  the  world  of  this  sun  into  other  systems,  and  to  j)rocure  to 
themselves  knowledges,  'I'hey  have  declared,  that  there  arc  not 
only  earths  with  men  upon  them  in  this  solar  world,  but  also  out 
of  it,  in  the  starry  heaven,   to  an  immenee   number:  these  .spirits 


'ZoU  coxcr.niMNG  heaven  and  hell. 

are  from  the  planet  Mercury.  A  calculation  has  been  made,  that 
if  there  were  a  million  of  earths,  and  on  every  earth  men  to  the 
amount  of  three  hundred  millions,  and  two  hundred  generations 
within  six  thousand  years,  and  a  space  of  three  cubic  ells  were  al- 
lowed to  every  man  or  spirit,  the  number  of  so  many  men  or  spir- 
its collected  into  one  sum  would  not  fill  the  space  of  this  earth, 
and  scarce  more  than  the  space  of  one  satellite  revolving  round  the 
planets,  which  would  be  a  space  in  the  universe  so  small  as  to  be 
almost  invisible,  since  a  satellite  scarcely  appears  to  the  naked  eye  : 
but  what  is  this  for  the  Creator  of  the  universe,  to  whom,  as  being 
infinite,  the  whole  universe,  though  filled,  would  seem  insufficient? 
I  have  discoursed  with  the  angels  on  this  subject,  who  have  said 
that  they  entertain  a  similar  idea  concerning  the  fewness  of  the 
human  race  in  respect  to  the  infinity  of  the  Creator,  but  that  still 
they  do  not  think  from  spaces,  but  from  states,  and  that,  according 
to  their  idea,  earths  to  the  amount  of  as  many  myriads  as  the 
thought  is  capable  of  conceiving,  would  still  be  nothing  at  all  in 
respect  to  the  Lord."  Concerning  the  earths  in  the  universe,  with 
their  inhabitants,  and  the  spirits  and  angels  who  come  from  them, 
sec  the  above-mentioned  little  work,  the  contents  of  which  have 
been  revealed  and  shown  to  me,  to  the  intent  that  it  may  be  known, 
that  the  heaven  of  the  Lord  is  immense,  and  that  it  is  wholly  from 
the  human  race ;  also  that  our  Lord  is  every  where  acknowledged 
as  the  God  of  heaven  and  eartlu 

418.  That  the  heaven  of  the  Lord  is  immense,  may  also  be  man- 
ifest from  this  consideration,  that  heaven  in  the  whole  complex  re- 
sembles one  man,  and  likewise  corresponds  to  all  and  singular  the 
things  appertaining  to  man,  and  that  this  correspondence  cannot 
in  any  wise  be  filled,  inasmuch  as  it  is  not  only  a  correspondence 
with  singular  the  members,  organs,  and  viscera  of  the  body  in  gen- 
eral, but  also,  in  particular  and  singular,  with  all  and  siaigular  the 
little  viscera  and  little  organs  which  are  within  the  former,  yea  with 
singular  the  vessels  and  fibres  ;  and  not  only  with  them,  hut  also 
with  the  orcranical  substances  which  interiorly  receive  th;»  influx  of 
heaven,  whence  man  has  interior  activities  serviceable  to  the  ope- 
rations of  his  mind  [rt«?/«tfs;]  for  whatsoever  exists  interiorly  in 
man,  exists  in  forms,  which  are  substances,  for  what  does  not  exist 
in  substances  as  its  subjects  is  nothing.  There  is  a  correspondence 
^f  all  these  things  with  heaven,  as  may  he  manifest  from  the  article 


CONCEUNINC  HEAVEN  AND  HELL.  ^IV.) 

treating  of  tlic  correspondence  of  all  thin<;s  of  heaven  with  allthinj^s 
of  man,  n.  87  to  10,1:  this  correspondence  cannot  in  any  wise  b<; 
filled  ;  the  more  numerous  the  angelic  consociations  are  which  cor- 
respond to  one  meinlior,  so  much  the  more  perfect  heaven  hccomes  ; 
for  all  perfection  in  the  heavens  increases  according:  to  nuirdiers  ; 
the  reason  is,  because  in  the  heavens  all  regard  one  end,  and  all 
unanimously  look  at  that  end  :  this  end  is  the  general-good,  and 
wluni  this  good  prevails,  each  derives  good  from  it,  and  from  the 
goods  of  each,  good  is  derived  to  heaven  in  general  :  this  eftect  has 
place  because  the  Lord  turns  all  in  heaven  to  Himself  [see  above, 
n.  im,]  and  by  so  doing  makes  them  to  be  one  in  Himself.  That 
the  unanimity  and  concord  of  several,  especially  when  grounded 
in  such  an  origin,  and  lield  in  such  a  bond,  produces  perfection, 
must  be  clearly  seen  by  every  one  whose  reason  is  iu  any  degree 
of  illustration. 

419.  It  has  also  been  given  me  to  see  the  extent  of  the  heaven 
Avhich  is  inhabited,  and  likewise  of  what  is  not  inhabited,  and  I  saw 
that  the  extent  of  heaven  not  inhabited  was  so  great,  as  to  be  inca- 
pable of  being  filled  to  eternity,  even  supposing  several  myriads  of 
earths  to  be  given,  and  as  many  inhabitants  in  each  earth  as  there 
are  in  ours ;  on  which  subject  also  see  the  small  Work  concerning 
the  Earths  in  the  Universe,  n.  1G8. 

420.  That  heaven  is  not  immense,  but  of  small  extent,  is  an 
opinion  grounded  in  some  passages  in  the  Word  understood  accord- 
ing to  the  sense  of  the  letter,  as  from  those  where  it  is  said,  that 
Mone  are  received  into  heaven  but  the  poor  ;  also  none  but  the 
olect,  and  only  those  who  arc  within  the  church,  and  not  those  who 
are  out  of  it ;  also  those  only  for  whom  the  Lord  intercedes  ;  like- 
wise that  heaven  is  closed  when  it  is  filled,  and  that  this  time  is 
predetermined  :  but  they  who  entertain  such  notions,  are  not  aware 
that  heaven  is  never  closed,  and  that  there  is  not  any  time  prede- 
termined for  its  closing,  nor  any  definite  multitude  to  be  admitted ; 
aiid  that  they  are  called  the  elect  who  are  in  the  life  of  good  and 
of  truth  ;*  and  that  they  are  called  poor  who  are  not  in  the  knowl- 

'  That  they  arc  the  elect  who  are  in  the  lift;  of  good  and  truth,  n.  3755,  3900 
That  there  is  not  any  election  and  reception  into  heaven  from  mercy,  as  is  gener- 
ally understood,  but  according  to  life,  n.  5057,  5008.     That  immediate  mercy  of 
t!ie  Lord  is  not  given,  but  mcH.iate.  that  i?.  to  those  who  live  according  to  Hi? 


;i60  C.'OXCERMNG    lUiAVKX    ANT*    Iir.I.I., 

edges  of  good  and  truth,  and  still  desire  theui,  in  consequence  ot 
ivliich  desire  they  are  likewise  called  hungry.*  They  who  have 
conceived  an  opinion  concerning  the  small  extent  of  heaven,  in 
consequence  of  not  understanding  the  Word,  ignorantly  conceive 
also  that  heaven  is  in  one  place  where  there  is  a  general  assembly 
of  all,  when  yet  heaven  consists  of  innumerable  societies  [see  above, 
11,  41  to  50]  :  they  entertain  likewise  a  notion,  that  heaven  is  grant- 
ed to  every  one  from  immediate  mercy,  and  thus  that  all  depends 
upon  admission  and  reception  from  favour  ;  neither  do  they  under- 
stand that  the  Lord,  from  mercy,  leads  every  one  who  receives 
Him,  and  that  he  receives  Him  who  lives  according  to  the  laws  of 
divine  order,  which  are  the  precepts  of  love  and  of  faith,  and  that 
to  be  thus  led  by  the  I^ord,  from  infancy  to  the  last  period  of  life 
in  the  world,  and  afterwards  to  eternity,  is  what  is  understood  by 
mercy.  Be  it  known,  therefore,  that  every  man  is  born  for  heav- 
en, and  that  he  is  received  who  receives  heaven  in  himself  during 
his  abode  in  the  world,  and  he  is  excluded  who  does  not  receive. 

precepts,  whom  from  a  principle  of  mercy  He  leads  continually  in  the  world 
and  afterwards  to  eternity,  n.  10G59,  8700. 

*  That  by  the  poor,  in  the  Word,  are  understood  those  who  are  spiritually 
poor,  that  is,  who  arc  in  ignorance  of  truth,  and  still  desire  to  be  instructed,  n. 
9'209,  9253,  10227.  That  they  are  said  to  hunger  and  thirst,  which  is  to  desire 
the  knowledges  of  good  and  of  truth,  hv  whinh  there  is  introduction  into  the 
church  and  heaven,  n.  495S,  10227. 


or  Tin: 


wc2;i'j'  c's  £s;:sBm 


AND    OF    THE 


STATE    OF  MAN   AFTER   DEATH. 


What  the  World  of  Spirits  is. 

421.  The  world  of  spirits  is  not  heaven,  neither  is  it  hell,  but  it 
IS  a  middle  place  or  state  between  both ;  for  thither  man  first  comes 
after  death,  and  then,  after  a  stated  time,  according  to  his  life  in 
the  world,  is  either  elevated  into  heaven,  or  cast  into  hell. 

422.  The  world  of  spirits  is  a  middle  place  between  heaven  and 
hell,  and  likewise  it  is  a  middle  state  of  man  after  death:  that  it  is 
a  middle  place,  was  made  evident  to  me  from  this  circumstance, 
that  the  hells  are  beneath,  and  the  heavens  above;  and  that  it  is  a 
middle  state,  from  this  circumstance,  that  man,  so  long  as  he  is 
there,  is  not  yet  in  heaven,  neither  is  he  in  hell.  The  state  of 
heaven  with  man  is  the  conjunction  of  good  and  of  truth  with  him, 
and  the  state  of  hell  is  the  conjunction  of  what  is  evil  and  false 
with  him  ;  when  good  is  conjoined  to  truth  with  a  man-spirit,  then 
he  comes  into  heaven,  because,  as  was  said,  that  conjunction  is 
heaven  with  him  ;  hut  when  with  a  man-spirit  what  is  evil  is  con- 
joined with  what  is  false,  then  he  comes  into  hell,  because  that  con- 
junction is  hell  with  him  :  this  conjunction  is  effected  in  the  world 
of  spirits,  since  man  is-  then  in  a  middle  state.  It  is  the  same  thing 
whether  Ave  speak  of  the  conjunction  of  understanding  and  will,  or 
of  the  conjunction  of  truth  and  good. 

42.3.  Something  shall  here  be  j)reniiscd  concerning  the  conjunc- 
tion of  understanding  and  will,  and  of  its  similarity  with  the  con- 
junction of  good  and  truth,  inasnuich  as  that  conjunction  is  effected 
in  the  world  of  spirits.  IMan  has  understanding  and  has  will,  the 
understanding  being  receptive  of  truths,  and  being  formed  from 
34 


Z&i  CONCERNING   HEAVEN    AND    ItELL. 

them,  and  the  will  being  receptive  of  good,  and  being  formed  from 
them  ;  wherefore  whatsoever  a  man  understands  and  thence  thinks, 
this  he  calls  truth,  and  whatsoever  a  man  wills  and  thence  thinks, 
this  he  calls  gootl.  Man  is  capable  of  thinking  from  understand- 
ing, and  of  thence  apperceiving  what  is  true,  and  likewise  what  is 
good ;  nevertheless  he  does  not  think  it  from  the  will,  unless  he 
wills  it  and  does  it ;  when  he  wills  it,  and  from  willing  does  it,  then 
it  is  both  in  the  understanding  and  in  the  will,  consequently  in  the 
man  ;  for  understanding  alone  does  not  make  a  man,  neither  does 
will  alone,  but  understanding  and  will  together,  wherefore  what  is 
in  both,  this  is  in  man,  and  is  appropriated  to  him;  what  is  only 
in  the  understanding,  this  indeed  is  at  [apud]  man,  but  not  in  him, 
being  only  a  thing  of  his  memory,  and  a  thing  of  science  in  the 
memory,  of  which  he  can  think  when  he  is  not  in  himself,  but  out 
of  himself  with  others,  thus  of  which  he  can  speak  and  reason,  and 
according  to  which  also  he  can  make  a  jDretence  of  affection  and 
gestures. 

424.  The  capacity  which  man  has  of  thinking  from  the  under- 
standing and  not  at  the  same  time  from  the  will,  was  provided  for 
this  end,  viz.  that  he  might  be  capable  of  being  reformed,  for  man 
is  reformed  by  truths,  and  truths,  as  was  said,  are  of  the  under- 
standing :  for  man  is  born  into  every  evil  as  to  the  will,  and  hence 
of  himself  he  does  hot  will  good  to  any  one  but  to  himself  alone, 
and  he  who  wills  good  to  himself  alone,  is  delighted  with  the  evil? 
which  are  done  to  others,  especially  for  the  sake  of  himself ;  for  he 
is  willing  to  amass  to  himself  the  goods  of  all  others,  whether  they 
be  honours  or  riches,  and  in  proportion  as  he  can  do  this,  he  is 
sensible  in  himself  of  gladness.  In  order  that  this  will  may  be 
amended  and  reformed,  man  is  gifted  with  a  capacity  of  under- 
standing truths,  and  of  subduing  by  them  the  affections  of  evil, 
which  spring  from  the  will  :  hence  it  is,  that  man  is  capable  of 
thinking  truths  from  the  understanding,  and  likewise  of  speaking 
them,  and  of  doing  them,  nevertheless  he  cannot  think  them  from 
the  will,  until  he  be  of  such  a  quality  as  to  will  them  and  do  them 
from  himself,  that  is,  from  the  heart ;  when  man  is  of  such  a  qual- 
ity, then  the  things  which  he  thinks  from  the  understanding  make 
a  part  of  his  faith,  and  the  things  which  he  thinks  from  the  will 
belong  to  his  love,  wherefore  in  such  case  faith  and  love,  like  un- 
derstanding and  will,  conjoin  themselves  with  him. 


CONCERNING    HEAVEN    AND    HELL.  2G3 

425.  In  proportiuii  tlHTct'orc  as  tnitlis,  which  are  of  the  uiuler- 
stnndiiirf,  arc  conjoiiHMl  to  iroods,  wliich  arc  of  the  will,  thus  in 
proportion  as  man  wills  truths  and  thence  docs  them,  in  the  same 
proportion  he  has  heaven  in  himself,  since,  as  was  said  above,  the 
conjunction  of  <;ood  and  truth  is  heaven  ;  hut  in  proportion  as 
falscs,  which  arc  of  tjjc  understanding,  are  conjoined  to  evils,  which 
are  of  tlie  will,  in  the  same  proportion  man  has  hell  in  himself,  be^* 
cause  the  conjunction  of  what  is  false  and  of  what  is  evil  is  hell  ; 
but  in  proportion  as  truths,  which  arc  of  the  understanding,  are  not 
conjoined  to  goods,  which  are  of  the  will,  in  the  same  proportion 
man  is  in  a  middle  state.  Almost  every  man  at  this  day  is  in  such 
a  state,  that  he  is  acquainted  with  truths,  and  from  science,  and 
likewise  from  intellect,  thinks  them,  and  cither  docs  much  of  them, 
or  little  of  them,  or  nothing  of  them,  or  acts  against  them  from  the 
love  of  evil  and  the  faith  of  what  is  false  thence  derived  ;  therefore 
to  the  intent  that  he  may  be  a  subject  either  of  heaven  or  hell,  he 
is  first  after  death  brought  into  the  world  of  spirits,  and  in  that  world 
is  effected  the  conjunction  of  good  and  truth  with  those  who  are  to 
be  elevated  into  heaven,  and  the  conjunction  of  evil  and  the  false 
with  those  who  are  to  be  cast  into  hell.  For  it  is  not  allowed  any 
one,  either  in  heaven  or  in  hell,  to  have  a  divided  mind,  viz.  to  un- 
derstand one  thing  and  to  will  another,  but  what  he  wills,  this  he 
must  understand,  and  what  he  understands,  this  he  must  will  : 
wherefore  in  heaven  he  who  wills  good  must  understand  truth,  and 
in  hell  he  who  wills  evil  must  understand  what  is  false  ;  therefore 
with  the  good  falses  are  there  removed,  and  truths  are  given  suit- 
able and  conformable  to  their  good,  and  with  the  evil  truths  are 
there  removed,  and  falscs  are  given  suitable  and  conformable  to 
their  evil.  From  these  considerations  it  is  evident  what  the  world 
of  spirits  is. 

426.  In  the  world  of  spirits  there  is  a  large  number,  because  in 
that  world  is  the  first  assembly  of  all,  and  all  are  there  explored  and 
prepared  :  the  term  of  their  duration  in  that  world  is  not  fixed  ; 
some  only  enter  it,  and  are  presently  taken  away  into  heaven,  or 
cast  down  into  hell ;  some  remain  there  only  for  some  weeks  ; 
some  for  several  years,  but  not  beyond  thirty  :  the  varieties  of  du- 
ration exist  from  the  correspondence  and  non-correspondence  of 
the  interiors  and  exteriors  appertaining  to  the  man.  But  in  what 
manner  man  in  that  world  is  brought  from  one  state  into  another, 
ond  is  prepared,  will  be  shown  in  what  follows. 


264  CONCERNING  HEAVEN  AND  HELL. 

427.  Men  after  decease,  as  soon  as  they  come  into  the  world  of 
spirits,  are  carefully  distinguished  by  the  Lord  ;  the  evil  are  imme- 
diately bound  to  the  infernal  society  in  which  they  were  in  the 
world  as  to  their  ruling  love,  and  tlie  good  are  immediately  boulid 
to  the  heavenly  society  in  which  they  were  in  the  world  as  to  love, 
charity,  and  faith.  But  although  they  are  thus  distinguished,  still 
they  who  have  been  friends  and  acquainted  with  each  other  in  the 
life  of  the  body,  meet  together  in  that  world,  and  converse  one 
amongst  another,  when  they  desire  it,  especially  wives  and  hus- 
bands, and  likewise  brothers  and  sisters  :  I  have  seen  a  father  dis- 
coursing with  six  sons  whom  he  recognized,  and  several  others  with 
their  relations  and  friends ;  but  inasmuch  as  they  were  of  diverse 
minds  in  consequence  of  their  life  in  the  world,  after  a  short  time 
they  were  disjoined.  But  they  who  come  into  heaven  from  the 
world  of  spirits,  and  they  who  come  into  hell,  afterwards  no  longer 
see  each  other,  nor  know  each  other,  unless  they  are  of  similar 
minds  from  similar  loves  :  the  reason  why  they  see  each  other  in 
the  world  of  spirits,  and  not  in  heaven  and  hell,  is,  because  they 
who  are  in  the  world  of  spirits  are  brought  into  similar  states  with 
those  which  they  had  in  the  life  of  the  body,  being  led  from  one 
into  another  ;  but  afterwards  all  are  reduced  to  a  constant  state 
similar  to  the  state  of  their  ruling  love,  in  which  one  knows  another 
only  from  similitude  of  love  ;  for,  as  was  shown  above,  n.  41  to  50, 
similitude  conjoins,  and  dissimilitude  disjoins. 

428.  The  world  of  spirits,  as  it  is  a  middle  state  between  heaven 
and  hell  with  man,  so  likewise  is  it  a  middle  place ;  beneath  are 
the  hells,  and  above  are  the  heavens.  All  the  hells  are  closed  to- 
wards that  world,  being  open  only  through  holes  and  clefts,  and 
through  wide  gaps,  which  are  guarded,  to  prevent  anyone  coming 
out  except  by  permission,  which  also  is  granted  on  certain  urgent 
occasions,  of  whicliwe  shall  speak  presently  :  heaven  is  also  fenced 
in  all  directions,  nor  does  there  appear  a  passage  to  any  heav- 
enly society,  except  by  a  narrow  way,  tl»e  entrance  of  whicli  is  also 
guarded :  those  outlets  and  these  inlets  are  what  in  the  Word  are 
called  the  gates  and  doors  of  hell  and  of  heaven. 

429.  The  world  of  spirits  appears  as  a  valley  between  mountains 
and  rocks,  here  and  there  sinking  and  rising.  The  gates  and  doors 
to  the  heavenly  societies  do  not  appear,  only  to  those  who  are  pre- 
pared for  heaven,  nor  are  they  found  by  others;  to  every  society 


CONCERNING  HEAVKN  AND  HELL.  265 

iliere  isone  entrnnce  from  tlm  woiM  of  spirits,  after  which  there 
IS  one  wav,  but  whicli  in  tlic  ascent  liraiu-hos  into  several.  Neither 
do  tlie  gates  and  doors  to  tlie  liells  a|>|)ear,  oxee|)t  to  tliose  wlin  arc 
about  to  be  let  in,  to  whom  they  are  then  opened,  and  when  thej 
are  opened,  there  appear  dusky  and  as  it  were  sooty  caverns,  tend- 
ing obliquely  downwards  to  the  deep,  where  again  there  are  sev- 
eral doors  :  through  those  caverns  exhale  nauseous  and  fetid 
stenches,  which  good  spirits  shun,  because  tiiey  hold  them  in  aver- 
sion, but  which  evil  spirits  appetite,  because  they  are  delightsome 
to  them  ;  for  as  every  one  in  the  world  has  been  delighted  with 
his  own  evil,  so  after  death  he  is  delighted  with  the  stench  to 
which  his  evil  corresponds :  in  this  respect  the  wicked  may  be 
compared  with  rapacious  birds  and  beasts,  as  with  raven?,  wolves, 
and  swine,  which,  in  consequence  of  the  smell  which  they  perceive, 
tly  and  run  to  carrion  and  dunghills.  I  heard  a  certain  spirit  deep- 
ly bemoaning  himself,  as  from  internal  torture,  on  being  struck 
with  fragrant  effluvia  from  heaven  ;  and  afterwards  rendered  trau- 
<juil  and  glad  by  the  effluvia  issuing  from  hell. 

430.  There  are  also  with  every  man  two  gates,  one  of  which 
opens  towards  hell,  and  to  the  evils  and  falses  thence  issuing,  the 
other  opens  towards  heaven,  and  to  the  goods  and  truths  thence 
issuing  ;  the  gate  of  hell  is  open  to  those  who  are  in  evil  and  thence 
in  what  is  false,  whilst  only  something  of  light  from  heaven  flows- 
in  through  clefts  from  above,  by  which  influx  the  man  is  enabled 
to  think,  to  reason,  and  to  speak  ;  but  the  gate  of  heaven  is  open 
to  those  who  are  in  good  and  thence  in  truth  :  for  there  are  two 
ways  which  lead  to  the  rational  mind  of  man,  a  superior  or  inter- 
nal way,  through  which  good  and  truth  from  the  Lord  enters,  and 
an  inferior  or  external  way,  through  which  what  is  evil  and  false 
enters  from  hell  beneath  ;  the  rational  mind  itself  is  in  the  midst  to 
which  the  ways  tend  ;  hence  in  proportion  as  light  from  heaven  is 
admitted,  in  the  same  proportion  man  is  rational,  but  in  proportion 
as  it  is  not  admitted,  in  the  same  proportion  he  is  not  rational, 
howsoever  he  may  appear  to  himself  to  be  so.  These  observations 
are  made,  to  the  intent  that  it  may  be  known  what  is  the  nature 
and  quality  of  man's  correspondence  with  heaven  and  with  hell: 
his  rational  mind,  M'hilst  it  is  forming,  corresponds  to  the  world  of 
spirits ;  the  things  which  are  above  it  correspond  to  -heaven,  and 
those  beneath  it  to  hell  •,  the  things  whieh  arc  above  it  are  opened, 


'26li  CONCERMNU    HEAVEN    AND    HELL. 

and  the  things  which  arc  beneath  it  are  closed  in  regard  to  tlie  in" 
Hiix  of  what  is  evil  and  false,  with  those  who  are  preparing  for 
heaven  ;  but  the  things  which  are  beneath  it  are  opened,  and  the 
things  which  are  above  it  are  closed  in  regard  to  the  influx  of  what 
is  good  and  true,  with  those  who  are  preparing  for  hell  ;  hence  the 
latter  cannot  look  otherwise  than  beneath  themselves,  that  is,  to 
hell,  and  the  former  cannot  look  otherwise  than  above  themselves, 
that  is,  to  heaven  :  to  look  above  themselves  is  to  look  to  the  Lord, 
because  lie  is  the  common  centre,  to  which  all  things  of  heaven 
look,  but  to  look  beneath  themselves  is  to  look  backwards  from  the 
Lord  to  the  opposite  centre,  to  which  all  things  of  hell  look  and 
verge  [see  above,  n.  123  and  124.] 

431.  They  who  are  in  the  Avorld  of  spirits  are  understood  in  the 
preceding  pages  by  spirits,  where  they  are  named,  and  by  angels 
those  who  are  in  heaven. 


That  every  3Ian  is  a  Spirit  as  to  his  Interiors. 

432.  It  must  occur  to  every  one,  who  weighs  the  subject  aright, 
that  the  body  does  not  think,  because  it  is  material,  but  that  the 
soul  thinks,  because  it  is  spiritual:  the  soul  of  man,  on  the  immor- 
tality of  which  so  much  has  been  written,  is  his  spirit,  for  this  is 
immortal  as  to  all  things  appertaining  to  it ;  this  also  is  what 
thinks  in  the  body,  for  it  is  spiritual,  and  what  is  spiritual  receives 
what  is  spiritual,  and  lives  spiritually,  which  consists  in  thinking 
and  willing:  all  the  rational  life,  therefore,  which  appears  in  the 
body,  belongs  to  the  soul,  and  nothing  of  it  to  the  body ;  for  the 
body,  as  was  said  above,  is  material,  and  what  is  material  which  is 
proper  to  the  body,  is  added,  and  almost  as  it  were  adjoined,  to  the 
spirit,  to  the  intent  that  the  spirit  of  man  may  live  and  perform 
uses  in  the  natural  world,  all  things  of  which  world  are  material, 
and  in  themselves  void  of  life  ;  and  since  what  is  material  does  not 
live,  but  only  what  is  spiritual,  it  may  be  manifest,  that  whatsoever 
lives  with  man  is  his  spirit,  and  that  the  body  only  serves  it  alto- 
gether as  what  is  instrumental  is  subservient  to  a  moving  living 
force  :  it  is  said  indeed  concerning  an  instrument  that  it  acts, 
moves,  or  strikes,  but  to  believe  that  this  is  of  the  instrument,  and 
not  of  him  who  acts,  moves,  or  strikes  by  it,  is  a  fallacy. 


CONCERNINU    IIFAVEN    AND    HELl,.  207 

433.  Iimsmuch  ns  every  tliinjr  which  hves  in  the  hotly,  and  from 
life  acts  and  feels,  is  solely  of  the  spirit,  and  nothin<^  of  tlie  hody, 
It  follows  that  the  spirit  is  the  man  himself,  or,  what  is  the  same 
tliinij,  that  man,  viewed  in  himself,  is  a  spirit,  and  likewise  in  a 
similar  form,  for  whatsoever  lives  and  has  sensation  in  man  is  of 
iiis  spirit,  and  every  thini^  in  man,  Irom  the  head  to  the  sole  of  his 
leet,  lives  and  has  sensation ;  hence  it  is,  that  when  the  hody  is 
separated  from  its  spirit,  which  is  called  dying,  man  remains  still 
a  man,  ami  lives.  I  have  heard  from  heaven,  that  some  at  their 
death,  when  they  are  laid  in  a  coffin,  before  they  are  resnscitated, 
thiiik  even  in  their  cold  body,  nor  do  they  know  any  other  but  that 
ihey  still  live,  yet  with  this  difference,  that  they  cannot  move  a 
sinjjic  particle  of  matter  which  is  proper  to  the  body. 

434.  Man  cannot  think  and  will,  unless  there  be  a  subject,  which 
is  a  substance,  from  which  and  in  which  he  may  think  and  will ; 
what  is  supposed  to  exist  without  a  substantial  subject  is  nothing : 
this  may  be  known  from  this  consideration,  that  man  cannot  sec 
without  an  organ  which  is  the  subject  of  his  sight,  nor  hear  without 
an  organ  which  is  the  subject  of  his  hearing,  sight  and  hearing 
being  nothing,  and  not  possible  to  be  given,  without  those  organs; 
so  likewise  thought,  which  is  internal  sight,  and  apperception, 
which  is  iiiternal  hearing,  could  not  exist  at  all,  unless  they  were 
in  substances  and  from  them,  which  substances  are  organical  forms, 
which  are  subjects  :  from  these  considerations  it  may  be  manifest, 
that  the  spirit  of  man  is  equally  in  a  form,  and  that  it  is  in  the 
human  form,  and  that  it  alike  enjoys  sensories  and  senses  when  it 
is  separated  from  the  body  as  when  it  was  in  the  body,  and  that  the 
all  of  the  life  of  the  eye,  and  the  all  of  the  life  of  the  ear,  in  a  word, 
the  all  of  the  life  of  sense  which  man  has,  is  not  of  his  body,  but  of 
his  spirit  in  those  sensories,  and  in  their  most  singular  pafts  ; 
hence  it  is  that  spirits  see,  hear,  and  feel,  alike  as  men  do,  but, 
after  separation  from  the  body,  not  in  the  natural  world,  but  in  the 
spiritual  :  the  natural  sensation  which  the  spirit  had  when  it  was 
in  the  body,  was  by  the  matter  with  which  it  Avas  connected,  never- 
theless it  then  had  spiritual  sensation  at  the  same  time,  by  thinking 
and  willing. 

435.  These  observations  are  made  for  the  purpose  of  convincing 
the  rational  man,  that  man,  viewed  in  himself,  is  a  spirit,  and  that 
•  ho  corporeal  principle  annexed  to  him,  for  the  sake  of  performing 


26S  CONCERiXIiNG    ilEAVEN    AND    HELL. 

functions  in  the  natural  and  material  world,  is  not  a  man,  but  only 
an  instrument  for  the  use  of  his  spirit.  Nevertheless  confirmations 
grounded  in  experience  have  the  advantage,  inasmuch  as  the  gen- 
erality are  not  capable  of  comprehending  the  deductions  of  reason, 
and  those  deductions,  with  those  who  have  confirmed  themselves 
in  contrary  persuasions,  are  turned  into  matters  of  doubt  by  reas- 
onings derived  from  the  fallacies  of  the  senses.  They  who  have 
confirmed  themselves  in  contrary  persuasions,  are  wont  to  think, 
that  beasts  live  and  have  similar  sensations,  and  thus  that  they  like- 
wise have  a  spiritual  principle  like  to  what  man  possesses,  and  yet 
that  principle  dies  with  the  body  :  but  the  spiritual  of  beasts  is  not 
of  the  same  quality  with  the  spiritual  of  man  ;  for  man  has  an  in- 
most, which  beasts  have  not,  into  which  the  Divine  flows-in,  and 
elevates  [man]  to  Himself,  and  by  it  conjoins  [man]  to  Himself, 
whence  man,  in  addition  to  the  faculties  enjoyed  by  beasts,  is  ca- 
pable of  thinking  about  God,  and  about  the  divine  things  relating 
to  heaven  and  the  church,  and  of  loving  God  from  them  and  in 
them,  and  thus  of  being  conjoined  to  Him,  and  what  is  capable  of 
being  conjoined  to  the  Divine,  cannot  be  dissipated,  but  what  is 
not  capable  of  being  conjoined  to  the  Divine,  this  is  dissipated  : 
the  inmost,  which  man  has  in  addition  to  what  is  possessed  by  a 
beast,  was  treated  of  above  n.  39,  and  the  reason  why  it  is  here 
again  mentioned  is,  because  it  is  of  importance  to  dissipate  the  fal- 
lacies thence  conceived  which  prevail  with  the  generality,  who,  by- 
reason  of  a  defect  of  sciences,  and  a  want  of  opening  the  under- 
standing, are  not  capable  of  forming  rational  conclusions  on  these 
subjects :  the  words  alluded  to  are  these :  "  It  is  allowed  to  relate 
a  certain  arcanum  concerning  the  angels  of  the  three  heavens, 
which  has  not  heretofore  come  into  the  mind  of  any  one,  because 
he  has  not  understood  degrees,  viz.  that  with  every  angel,  and  like- 
wise wilh  every  man,  there  is  an  inmost  or  supreme  degree,  or  an 
inmost  or  supreme  somewhat,  into  which  the  Divine  of  the  Lord 
first  or  proximately  flows-in,  and  from  which  it  arranges  all  other 
interior  things,  which  succeed  according  to  the  degrees  of  order 
with  the  angel  or  man  :  this  inmost  or  supreme  may  be  called  the 
entrance  of  the  Lord  to  an  angel  and  to  a  man,  also  His  veriest 
[or  most  essential]  dwelling-place  with  them  :  by  virtue  of  this  in- 
most or  supreme,  man  is  man,  and  is  distinguished  from  the  brute 
animals,  for  these  latter  have  it  not :  hence  it  is  that  man,  other- 


CONCEIININO    HEAVEN    AM)    HELL.  QOO 

Wis<.'  tlian  tlie  aninials,  is  capable  of  l)ciiig  elevated,  as  to  all  the 
interiors  ol'liis  mind  [mens,]  luid  of  liia  mind  [animus,]  by  the  Lord 
to  Himself,  of  believing;  iii  llim,  of  being  allectt-d  witli  love  to 
Him,  and  tliiis  of  seeing  Him,  and  of  receiving  intelligence  and 
wisdom,  and  of  discoursing  from  reason;  hence  also  it  is  that  he 
lives  to  eternity.  But  Hhat  arrangement  and  provisions  are  made 
by  the  Lord  in  that  inmost,  is  not  made  nmnifost  by  influx  to  the 
perception  of  any  angel,  because  it  is  above  his  thought  and  exceeds 
his  wisdom." 

■l;}().  That  man  is  a  spirit  as  to  his  interiors,  has  been  given  me 
to  kr)Ow  by  much  experience,  wiiich,  if  it  were  to  be  all  adduced, 
would  fill  many  pages:  I  have  discoursed  with  .sjjirits  as  a  spirit, 
and  I  have  discoursed  with  them  as  a  man  in  the  body  ;  and  when 
I  discoursed  with  them  as  a  spirit,  they  knew  no  other  than  that  I 
myself  was  a  spirit,  and  likewise  in  a  human  form  as  they  were  ; 
thus  my  interiors  appeared  before  them,  since,  when  I  discoursed 
with  them  as  a  spirit,  my  material  body  did  not  appear. 

437.  That  man  is  a  spirit  as  to  his  interiors,  may  be  manifest 
from  this  consideration,  that  after  the  separation  of  the  body,  which 
takes  place  at  death,  still  man  lives  afterwards  as  before  :  for  m\ 
confirmation  on  this  subject,  it  has  been  given  me  to  discourse  with 
almost  all  whom  I  have  ever  known  in  the  life  of  their  body,  with 
some  for  hours,  with  some  lor  weeks  and  months,  and  with  some 
for  years,  and  this  principally  to  the  intent  that  I  might  be  con- 
firmed as  to  the  fact,  and  that  I  might  testify  it. 

438.  To  the  above  observations  it  is  allowed  to  add,  that  everv 
man^  even  whilst  he  lives  in  the  body,  is,  as  to  his  spirit,  in  society 
with  spirits,  although  he  is  ignorant  of  it,  a  good  man  being  by  [or 
through]  them  in  an  angelic  society,  and  an  evil  man  in  an  infernal 
society  ;  and  that  after  death  he  comes  also  into  the  same  society  ; 
this  has  been  frequently  told  and  shown  to  those  who  after  death 
have  come  amongst  spirits.  The  man  indeed  does  not  appear  in 
that  society  as  a  spirit,  when  he  lives  in  the  world  by  reason  that 
he  then  thinks  naturally  ;  but  they  who  think  abstractedly  from 
the  body,  inasmucii  as  they  are  then  in  the  spirit,  occasionally  ap- 
pear in  their  own  society,  and  when  they  appear,  they  are  easily 
distinguished  from  the  spirits  who  are  there,  for  they  walk  about 
like  persons  in  a  state  of  meditarion,   tliey  are  silent,  nor  do  they 

3.^. 


^?1ft  CONCERNING    HEAVEN    AND    HELL. 

look  at  others,  being  as  if  they  did  not  see  them,  and  as  soon  as 
any  spirit  accosts  them,  they  vanish. 

439.  For  the  sake  of  illustrating  the  fact  of  man's  being  a  spirit 
as  to  his  interiors,  I  am  disposed  to  relate  some  experimental  cases 
of  the  manner  in  which  man  is  withdrawn  from  the  body,  and  is 
taken  away  by  the  spirit  to  another  place. 

440.  As  to  what  concerns  the  first  |K>int,  viz.  being  withdrawn 
from  the  body,  the  case  is  this  :  man  is  brought  into  a  certain  state, 
which  is  a  middle  state  between  sleep  and  waking,  and  when  he  is 
in  this  state  he  cannot  know  any  other  than  that  he  is  altogether 
awake,  all  his  senses  being  awake  as  in  the  highest  wakefulness  of 
the  body,  both  the  sigbt  and  hearing,  and,  what  is  wonderful,  the 
touch,  which,  on  this  occasion,  is  more  exquisite  than  it  is  ])ossible 
to  be  in  the  wakefulness  of  the  body :  in  this  state  also  spirits  and 
angels  are  seen  altogether  to  the  life,  they  are  likewise  heard,  and, 
Avhat  is  wonderful,  touched,  and  in  this  case  scarcely  any  thing  of 
the  body  intervenes :  this  is  the  state  which  is  called  being  ivith- 
drawn  from  the  body,  and  of  which  it  is  said  by  one  who  experienc- 
ed it,  that  he  knew  not  whether  he  toas  in  the  body  or  out  of  the  body. 
Into  this  state  I  have  been  lei  only  three  or  four  times,  that  I  might 
just  know  what  was  its  quality,  and  at  the  same  time  that  spirits 
and  angels  enjoy  every  sense,  as  does  man  also  as  to  his  spirit  when 
he  is  withdrawn  from  the  body. 

441.  As  to  what  concerns  the  other  point,  viz.  the  being  carried 
away  by  the  spirit  to  another  place,  it  has  been  shown  me  by  living 
experience  what  it  is,  and  in  what  manner  it  is  effected,  but  this 
only  two  or  three  times ;  one  single  experience  I  am  disposed  to 
adduce.  Walking  through  the  streets  of  a  city  and  through  fields, 
and  on  this  occasion  being  engaged  also  in  discourse  with  spirits, 
I  knew  no  other  than  that  I  was  thus  awake  with  my  eyes  open  as 
at  other  times,  thus  walking  without  error,  and  in  the  mean  time  I 
was  in  vision,  seeing  groves,  rivers,  palaces,  houses,  men,  and  sev- 
eral other  objects  ;  but  after  I  had  thus  walked  for  some  hours, 
suddenly  I  was  in  bodily  vision,  and  observed  that  I  was  in  another 
place,  at  which  being  greatly  astonished,  I  perceived  that  I  had 
been  in  a  state  similar  to  that  of  those  of  m  horn  it  is  said,  that  they 
•were  translated  by  the  qjirit  into  another  place  ;  for,  during  the  pro- 
cess, the  way  is  not  attended  to,  though  it  be  of  several  miles, 
neither  is  time  reflected  on,  whether  it  be  of  several  hours  or  days^, 


CON'CERMNO    HEAVEN    AND    HELL.  271 

tii-ither  IS  any  fatigue  perceived;  on  such  occasions  hIso  tlic  man 
is  directed  throu<jh  ways  wliich  he  himself  is  ignorant  of,  without 
error,  till  he  reaches  the  place  of  his  destination. 

442.  But  these  two  states  of  man,  which  are  his  states  when  he 
is  in  his  interiors,  or,  wfiat  is  the  same  thing-,  when  he  is  in  the 
spirit,  are  extraordinary,  and  were  shown  to  me  merely  for  the 
purpose  that  I  might  know  of  what  nature  they  are,  because  they 
are  known  witliin  the  church;  but  to  discourse  with  spirits,  and  to 
be  with  tliein  as  one  of  them,  has  been  granted  me  even  in  full 
wakefulness  of  the  body,  and  this  now  during  many  years. 

443.  That  man  is  a  spirit  as  to  his  interiors,  may  be  further  con- 
firmed from  what  was  said  and  shown  above,  n.  311  to  317,  where 
the  subject  treated  of  was  concerning  heaven  and  hell  being  from 
the  human  race. 

444.  Ky  man  being  a  spirit  as  to  his  interiors,  is  understood,  as 
to  those  things  which  are  of  his  thought  and  will,  inasmuch  as  these 
are  the  interiors  themselves,  which  make  man  to  be  man,  and  sucli 
«  man  as  he  is  as  to  those. 


Concerning  the  Resuscitation  of  Man  from  the  Dead, 
AND  his  Entrance  into  Life  Eternal. 
ff 
445.  When  the  body  is  no  longer  capable  of  performing  its  func- 
tions in  the  natural  world,  corresponding  to  the  thoughts  and  affec- 
tions of  its  spirit,  which  thoughts  and  affections  it  derives  from  the 
spiritual  world,  then  man  is  said  to  die  :  this  effect  has  place  when 
the  respiratory  motions  of  the  lungs  and  the  systolic  motions  of 
the  heart  cease  ;  nevertheless  the  man  does  not  die,  but  is  only 
separated  from  the  corporeal  part,  which  was  of  use  to  him  in  the 
world ;  for  the  man  himself  lives  :  it  is  said  that  the  man  himself 
lives,  because  man  is  not  man  by  virtue  of  the  body,  but  by  vir- 
tue of  the  spirit,  inasmuch  as  the  spirit  is  what  thinks  in  man,  and 
thought  with  affection  makes  man.  Hence  it  is  evident  that  man, 
when  he  dies,  only  passes  from  one  world  into  another.  It  is  from 
this  ground  that  death,  in  the  Word,  in  its  internal  sense,  signifies 
resurrection,  and  continuation  of  life.* 

*  That  death,  in  the  Word,  signifies  resurrection,  since,  when  man  dies,  hi« 
life  is  stUl  continued,  n.  3498,  3505,  4618,  4621.  6036,  6922 


ifZ  tONCEUNlNG    JILAVEN    AM>    HELL- 

41G.  The  inmost  coHiiminicalion  of  the  spirit  is  with  respiration 
and  with  the  motion  of  tlie  heart,  his  thought  communicating  with 
respiration,  and  the  affection  which  is  of  love  witii  the  heart;* 
wherefore  when  those  two  motions  cease  in  the  body,  separation 
instantly  takes  place  :  those  two  motions,  viz.  the  respiratory  mo- 
tion of  the  lungs  and  the  systohc  motion  of  the  heart,  are  the  very 
bonds  on  the  breaking  of  which  the  spirit  is  left  to  itself,  and  the 
body,  being  then  without  the  life  of  its  spirit,  grows  cold  and  putri- 
fies.  The  reason  why  the  inmost  communication  of  the  spirit  of 
man  is  with  respiration  and  with  the  heart,  is,  because  all  the  vital 
motions  thence  depend,  not  only  in  general,  but  likewise  in  every 
part.t 

447.  The  spirit  of  man  after  separation  remains  for  some  short 
time  in  the  body,  but  no  longer  than  till  the  total  cessation  of  the 
motion  of  the  heart,  which  takes  place  with  variety,  according  to 
the  state  of  the  distemper  of  which  a  man  dies,  for  the  motion  of 
the  heart  in  some  cases  continues  a  long  time,  and  in  others  not  so 
long  :  as  soon  as  this  motion  ceases,  the  man  is  resuscitated  ;  but 
this  is  effected  by  the  Lord  alone  :  by  resuscitation  is  meant  the 
drawing  forth  of  the  spirit  of  man  from  the  body,  and  introduction 
into  the  spiritual  world,  which  is  commonly  called  resurrection. 
The  reason  why  the  spirit  of  man  is  not  separated  from  the  body 
until  the  motion  of  the  heart  has  ceased,  is,  because  the  heart  Cor- 
responds to  the  affection  wliich  is  of  love,  which  is  the  very  life  of 
man,  for  from  love  every  one  derives  vital  heat  ri'  wherefore  so  long 
as  this  conjunction  continues,  so  long  there  is  correspondence,  and 
hence  the  life  of  the  spirit  in  the  body. 

*  That  the  heart  corresponds  to  the  will,  thus  likewise  to  the  affection  vvliicli 
is  of  love,  and  that  the  respiration  of  the  lunns  corresponds  to  undorslanding, 
thus  to  thought,  n.  38SS.  That  heart,  in  the  Word,  hence  signifies  the  will  and 
love,  n  7542,  90-50,  10336.  And  that  soul  signifies  understanding,  faith,  and 
truth,  hence  from  the  soul  and  from  the  heart  signifies  from  the  understanding, 
faith,  and  truth,  and  from  the  will,  the  love,  and  good,  n.  2930,  9050.  Concern- 
ing the  correspondence  of  the  heart  and  lungs  with  the  Grand  Man  or  heaven, 
n.  3883  to  3896. 

t  That  the  pulse  of  the  heart  and  the  respiration  of  the  lungs  prevail  in  tin 
body  throughout,  and  flow-in  mutually  into  every  part,  n.  3887,  388l>,  3890. 

t  That  love  is  the  esse  of  the  life  of  man,  n.  5002.  That  love  is  spiritual  Iiea!, 
and  thence  the  very  vital  principle  itself  of  man,  n.  1569,  2M('>,  3338,  4900,7061 
to  7086,  995-1, 10740.     That  affection  is  the  continuous  principle  of  love,  n.  393i= 


CONCEnNING    HEAVEN    AM>    lir.lA.  ^73 

448.  In  what  manner  resuscitation  is  effected,  has  not  only  been 
lold  to  me,  but  has  also  been  shown  by  living  experience:  1  myseU 
was  the  subject  of  that  experience,  to  the  intent  that  I  might  be 
fully  acc|uainted  with  the  nature  of  it. 

440.  1  was  brought  into  a  state  of  inseiisibiiity  as  to  liio  bodily 
senses,  thus  almost  into  the  state  of  dying  persons,  whilst  yet  the 
interior  life  with  thouirht  reuiaiiied  entire,  so  that  I  ]terceiv<'tl  and 
retained  in  memory  the  things  which  befel  me,  and  which  belal 
those  who  are  resuscitated  from  the  dead  :  I  perceived  tJiat  the  re- 
spiration of  the  body  was  almost  taken  away,  whilst  the  interior 
respiration,  which  is  that  of  the  spirit,  remained,  conjoined  with  a 
gentle  and  tacit  respiration  of  the  body.  On  this  occasion  there 
was  first  given  communication  as  to  the  pulse  of  the  heart  with  the 
celestial  kingdom,  iuasnmch  as  that  kingdom  corresponds  to  the 
heart  with  man  ;*  the  angels  from  that  kingdom  were  also  seen, 
some  at  a  distance,  and  two  near  the  head,  at  which  they  were 
seated  :  hence  all  affection  proper  to  myself  was  taken  away,  but 
still  there  remained  thought  and  perception  ;  I  was  in  this  state  for 
some  hours :  the  spirits  then  who  were  around  me  removed  them- 
selves, supposing  that  I  w  as  dead  ;  there  was  also  a  sensation  of 
aromatic  odour,  as  of  a  dead  body  embalmed,  for  when  the  celestial 
angels  are  present,  what  is  cadaverous  then  excites  a  sensation  as 
of  what  is  aromatic,  and  when  this  sensation  is  communicated  to 
spirits,  they  caimot  approach ;  thus  likewise  evil  spirits  are  driven 
away  from  the  spirit  of  man,  when  he  is  first  introduced  into  eter- 
nal life.  The  angels  who  were  seated  at  the  head,  were  silent, 
only  communicating  their  tlioughts  with  mine,  and  when  these  arc 
received,  the  angels  know  that  the  spirit  of  man  is  in  such  a  state 
that  it  can  be  brought  forth  from  the  body  :  the  communication  of 
their  thoughts  was  effected  by  looking  into  my  face,  for  this  is  the 
manner  by  which  communications  of  the  thoughts  arc  effected  in 
heaven.  Inasmuch  as  thought  and  perception  rcmaineil  with  me, 
to  the  intent  that  I  might  know  and  remember  in  whnt  manner  re- 
suscitation is  ctlcctcd,  I  perceived  that  those  angels  first  enquired 
what  my  thought  was,  whether  it  was  similar  to  that  of  those  who 
die,  which  is  usually  employed  about  eternal  life,  and  expressed  a 
willingness   to  keep   my   mind  in  that  thought :  it  was  after>vard? 

*  That  the  heart  corresponds  to  the  Lords  rclrstini  kingdom,  but  llic  liiiigy  tc 
His  ppiritual  kingdom,  n  3G35,  3880.  3887 


'274  CONCERNING    HEAVEN    AND    HELL. 

said,  that  llie  spirit  of  man  is  held  in  his  last  thought,  in  which  he 
was  when  the  body  expired,  until  he  returns  to  the  thoughts  re* 
suiting  from  his  general  or  ruling  affection  in  the  world.  It  was 
principally  given  to  perceive,  and  likewise  to  be  sensible,  that  there 
was  an  attraction  and  as  it  were  a  plucking  away  of  the  interiors 
of  my  mind,  thus  of  my  spirit,  from  the  body,  and  it  was  said  that 
this  was  from  the  Lord  ;  and  that  hence  is  resurrection. 

450.  When  the  celestial  angels  are  attendant  on  a  resuscitated 
person,  they  do  not  leave  him,  because  they  love  every  one,  but 
when  the  spirit  is  of  such  a  quality  that  he  can  no  longer  remain 
in  consort  with  the  celestial  angels,  he  becomes  desirous  to  depart 
from  them  ;  and  when  this  is  the  case,  angels  from  the  Lord's  spir- 
itual kingdom  attend,  by  whom  is  given  to  him  the  benefit  of  light, 
for  before  he  saw  nothing,  but  only  thought :  it  was  shown  likewise 
in  what  manner  this  is  effected :  those  angels  seemed  as  it  were  to 
unroll  the  coat  of  the  eye  towards  the  septum  of  the  nose,  that  the 
eye  might  be  opened,  and  it  might  be  given  it  to  see ;  the  spirit 
has  no  other  apperception  than  that  it  is  so  done,  but  it  is  an  ap- 
pearance :  when  the  coat  of  the  eye  seems  to  be  unrolled,  there 
appears  a  kind  of  lucidity,  but  obscure,  as  when  a  man  at  first 
awaking  looks  through  the  eye-lashes  ;  this  obscure  lucidity  seemed 
to  me  of  a  celestial  colour,  but  1  was  afterwards  told  that  this  ef- 
fect takes  place  with  variety  :  the  next  sensation  is  that  of  some- 
thing being  unrolled  softly  from  the  face,  and  when  this  is  done, 
spiritual  thought  is  induced;  this  unrolling  from  the  face  is  also  an 
appearance,  for  by  it  is  represented  that  the  deceased  comes  from 
natural  thought  into  spiritual  thought  ;  the  angels  are  extremely 
cautious  lest  any  idea  should  come  from  the  resuscitated  person 
but  what  savours  of  love  :  they  then  tell  him  that  he  is  a  spirit. 
The  spiritual  angels,  after  the  benefit  of  light  has  been  given,  per- 
form for  the  new  spirit  all  the  offices  which  he  can  ever  desire  in 
that  state,  and  instruct  him  concerning  the  things  of  another  life, 
but  in  proportion  as  he  can  comprehend  them  :  in  case  however  he 
is  not  of  such  a  quality  as  to  be  willing  to  be  instructed,  the  resus- 
citated person  then  desires  to  depart  from  the  company  of  those 
angels  ;  nevertheless  the  angels  do  not  leave  him,  but  he  dissociates 
himself  from  them  ;  for  the  angels  love  every  one,  and  desire  noth- 
ing more  than  to  perform  kind  offices,  to  instruct,  and  to  introduce 
into  heaven,  their  higbr;-t  delight  consisting  in  such  things.    WhcB 


CONCEIt.MNC     IILAVLN    AND    HLLL.  275 

llie  spirit  thus  dissociates  himself,  he  is  received  by  good  spirits, 
and  when  he  is  in  tlicir  conipjiny,  they  also  perform  all  kind  olTiccu 
towards  him  :  but  if  his  liie  in  the  world  had  been  surh  that  he 
cannot  remain  in  the  company  of  the  good,  in  this  case  likewise  he 
is  desirous  to  remove  from  them,  and  this  so  long  and  so  often, 
until  he  associates  himself  with  such  as  arc  in  perfect  agreement 
with  the  life  he  led  in  the  world,  and  with  these  ho  finds  his  life, 
and  then,  what  is  wonderful,  he  leads  a  siuular  life  to  what  he  led 
in  the  world. 

t-»l.  IJut  this  bou-itmin<i  of  man's  life  after  death  does  not  cori- 
rume  longer  than  a  few  days  ;  but  in  what  manner  he  is  afterwards 
led  from  one  state  into  another,  and  at  length  either  into  heaven  or 
into  hell,  will  be  shown  in  what  fcillows  :  this  likewise  it  has  been 
given  me  to  know  by  much  e.\i)crience. 

452.  I  have  discoursed  with  some  on  the  third  day  iifter  their 
decease,  at  which  time  those  things  were  transacted  which  were 
spoken  of  above,  n.  440,  4.50  ;  with  three  also  who  were  known  to 
me  in  the  world,  to  whom  I  related  that  their  funerals  were  now 
preparing  for  the  purpose  of  burying  their  bodies  ;  I  said  "  burying,'' 
and  on  hearing  it  they  were  struck  with  a  kind  of  astonishment, 
saying  that  they  themselves  were  alive,  but  that  they  might  entomb 
that  which  had  served  them  in  the  world  ;  they  afterwards  wonder- 
ed exceedingly,  that,  during  their  life  in  the  body,  they  had  not  be- 
lieved in  such  a  life  after  death,  and  especially  that  within  the 
church  this  was  the  case  with  almost  all.  They  Avho  have  not  be- 
lieved in  the  world  that  the  soul  has  any  life  after  the  life  of  the 
body,  when  they  find  that  they  are  alive,  are  exceedingly  ashamed  ; 
but  they  who  have  confirmed  themselves  in  such  unbelief,  are  con- 
sociated  with  their  like,  and  are  separated  from  those  who  have 
been  in  the  faith  ;  for  the  most  part  they  are  bound  to  some  infer- 
nal society,  because  such  also  have  denied  a  Divine,  and  have  de- 
spised the  truths  of  the  church  ;  for  in  proportion  as  any  one  con- 
firms himself  against  the  eternal  life  of  his  soul,  in  the  same  pro- 
portion he  also  confirms  himself  against  all  things  of  heaven  and 
the  church. 


'■i"<»  COXCERNIiNG    IIEAVKX    AM>    IIELI.. 

'J'liAT  Max  after  Death  js  ix  the  perfect  Hlman  Form. 

453.  That  the  form  of  the  .spirit  of  man  is  the  human  form,  or 
that  the  spirit  is  a  man  even  as  to  form,  may  be  manifest  from  what 
has  been  shown  in  several  articles  above,  especially  in  those  where 
it  was  inculcated  that  every  angel  is  in  the  perfect  human  form,  n. 
73  to  77 ;  and  that  every  man  is  a  spirit  as  to  his  interiors,  n.  433 
to  444  ;  and  that  angels  in  heaven  are  from  the  human  race,  n.  311 
to  317-  This  may  be  discerned  still  more  clearly  from  this  con- 
sideration, that  man  is  a  man  by  virtue  of  his  spirit,  and  not  by 
virtue  of  his  body ;  and  that  the  corporeal  form  is  attached  [or 
added]  to  the  spirit  according  to  the  form  of  the  spirit,  and  not 
contrariwise,  for  the  spirit  is  clothed  v/ith  a  body  according  to  its 
form  ;  wherefore  the  spirit  of  man  acts  into  singular,  yea,  into  the 
most  singular  parts  of  the  body,  insomuch  that  the  part  which  is 
not  acted  upon  by  the  spirit,  or  in  which  the  spirit  is  not  active, 
does  not  live  :  that  this  is  the  case,  may  be  known  to  every  one 
from  this  single  circumstance,  that  thought  and  will  act  upon  all 
and  singular  the  things  of  the  body,  thus  that  the  body  is  altogether 
at  their  disposal,  in  such  a  manner  that  every  thing  concurs,  and 
what  does  not  concur,  is  not  a  part  of  the  body,  and  is  also  cast 
out  as  containing  in  it  no  life :  thought  and  will  are  of  the  spirit  of 
man,  and  not  of  the  body.  The  reason  why  the  spirit  does  not 
appear  to  man  in  a  human  form,  after  it  is  released  from  the  body, 
nor  is  seen  in  another  man  [whilst  living,]  is,  because  the  organ  of 
the  sight  of  the  body,  or  its  eye,  so  far  as  it  sees  in  the  world,  is 
niaterial,  and  wliat  is  material  sees  nothing  but  what  is  material, 
whilst  what  is  spiritual  sees  what  is  spiritual,  wherefore  when  the 
material  of  the  eye  is  veiled,  and  deprived  of  its  co-operation  with 
what  is  spiritual,  then  spirits  appear  in  their  form,  which  is  human, 
not  only  spirits  who  are  in  the  spiritual  world,  but  also  the  spirit 
which  is  in  another  whilst  he  is  yet  in  his  body. 

454.  The  reason  why  the  form  of  the  spirit  is  the  human  form, 
is,  because  man  as  to  his  spirit  was  created  to  be  a  form  of  heaven, 
for  all  things  of  heaven  and  of  its  order  are  collated  into  those 
things  which  appertain  to  the  mind  of  man  ;*  whence   he   has  the 

*^  That  mim  is  tlic  being  into  whom  arc  collated  all  things  of  divine  order,  and 
that  from  creation  he  is  divine  order  in  form,  n.  4219,  4220,  4223,  4523,  4524' 


CONCERNING  HEAVEN  AND  HELL.  277 

faculty  of  receiving  intelligence  and  wisdom  :  whether  wo  speak  of 
the  faculty  of  receiving  intelligence  and  wisdom,  or  of  the  faculty 
of  receiving  heaven,  it  is  the  same  thing,  as  nmy  he  mRnifest  from 
what  has  been  shown  concerning  the  ligiit  and  hont  of  licaven,  n. 
12G  to  110;  concerning  the  form  of  heaven,  n.  2U0  to  2i"2  ;  con- 
cerning the  wisdom  of  the  angels,  n.  205  to  275  ;  and  in  the  article, 
that  heaven,  as  to  its  form,  in  the  whole  and  in  part,  resembles  a 
man,  n.  59  to  77;  and  this  from  the  Divine  Human  of  the  Lord, 
in  which  heaven  and  its  form  originate,  n.  78  to  80. 

455.  What  has  been  now  said,  the  rational  man  is  capable  of 
understanding,  for  he  is  capable  of  seeing  from  a  connexion  of 
causes,  and  from  truths  in  tlieir  order ;  but  the  man  who  is  not  ra- 
tional does  not  understand  those  tilings,  for  which  several  causes 
may  be  assigned  ;  the  principal  one  is,  that  he  is  not  willing  to  un- 
derstand them,  because  they  are  contrary  to  his  false  persuasions, 
which  he  has  made  his  truths  ;  and  he  who  on  this  account  is  not 
willing  to  understand,  has  closed  up  the  way  of  heaven  as  to  his 
rational  principle,  which  nevertheless  may  still  be  opened,  provided 
the  will  does  not  resist  [see  above,  n.  424.]  That  man  can  under- 
3tand  truths,  and  become  rational,  if  he  is  only  willing  to  become 
so,  has  been  shown  me  by  much  experience :  evil  spirits,  who  had 
become  irrational  by  denying  in  the  world  the  Divine  and  the  truths 
of  the  church,  and  had  confirmed  themselves  against  those  truths, 
were  frequently  turned  by  a  divine  force  to  those  who  M'ere  in  the 
light  of  truth,  and  on  this  occasion  they  comprehended  all  thing* 
like  the  angels,  and  confessed  them  to  be  truths,  and  likewise  that 
they  comprehended  them  all ;  but  as  soon  as  they  relapsed  into 
themselves,  and  were  turned  to  the  love  proper  to  their  will,  they 
comprehend  nothing,  and  spoke  in  opposition  to  truth  :  I  have  also 
heard  some  infernals  saying,  that  they  knew  and  perceived  that 
what  they  did  was  evil,  and  that  what  they  thought  was  false,  but 
that  they  could  not  resist  the  delight  of  their  love,  thus  their  will, 
and  that  this  leads  their  thoughts  to  see  evil  as  good,  and  what  is 
false  as  truth  :  hence  it  wa^:  made  evident,  that  they  who  were  in 
falses  grounded  in  evil,  were  capable  of  understanding,  conse- 
quently of  becoming  rational,  but  that  they  were  not  willing ;  and 

5114,  5368,  C013,  6057,  GG05,  G626,  9700,  1015G,  10172.     That  so  far  as  man 
liveth  according  to  divine  order,  so  far  in  the  other  life  he  appears  as  a  man  per- 
fect and  beautiful,  n.  4839,  6605.  66%. 
36 


278  CONCERNING  HEAVEN  AND  HELL. 

the  reason  -why  they  were  not  Willinn^  was,  because  they  loved  false* 
in  preference  to  truths,  inasmuch  as  they  agreed  with  the  evils  in 
\\hich  they  Mere  :  to  love  and  to  will  is  the  same  thing,  for  what  a 
man  wills,  this  he  loves,  and  what  he  loves,  this  he  wills.  Since 
such  is  the  state  of  men,  that  they  can  understand  truths  if  they 
are  only  willing  to  understand,  it  has  been  granted  me  to  confirm 
the  spiritual  truths,  which  relate  to  heaven  and  the  church,  even  by 
rational  considerations  ;  and  this  to  the  intent  that  the  falses,  which 
with  the  generality  have  closed  the  rational  principle,  may  by  ra- 
tional considerations  be  dispersed,  and  thus  possibly  the  eye  may 
in  some  degree  be  opened  ;  for  to  confirm  sjjiritual  truths  by  things 
rational,  is  allowed  to  all  Vv^ho  are  in  truths  :  who  would  ever  un- 
derstand the  Word  from  the  sense  of  its  letter,  unless  he  saw  truths 
contained  therein  from  enlightened  reason  ?  what  but  the  want  of 
i^uch  is  the  source  of  so  many  heresies,  all  derived  from  the  same 
Word  ?* 

456.  That  the  spirit  of  man,  when  released  from  the  body,  is  a 
man,  and  in  a  similar  form,  has  been  evidenced  to  me  by  the  daily 
experience  of  several  years,  for  I  have  seen,  have  heard,  and  have 
discoursed  with  spirits  a  thousand  times,  even  on  this  subject,  that 
men  in  the  world  do  not  believe  it  to  be  so,  and  that  they  who  be- 
lieve are  reputed  by  the  learned  to  be  simple  :  the  spirits  were 
grieved  at  heart  to  think  that  such  ignorance  still  continues  in  the 
world,  and  principally  within  the  church  ;  but  they  said  that  it 
originated  chiefly  with  the  learned,  Avho  have  thought  concerning 
the  soul  from  a  corporeal  sensual  principle,  from  which  they  had 
conceived  no  other  idea  respecting  it  than  as  of  thinking  alone, 
which,  when  viewed  without  any  subject  in  which  and  from  which 
it  exists,  is  as  a  kind  of  volatile  pure  aether,  which  must  of  necessity 
be  dissipated  on  the  death  of  the   body ;  but  whereas  the  church, 

*  That  we  ought  to  begin  with  the  truths  of  doctrine  of  the  church,  which  are 
derived  from  the  Word,  and  first  acknowledge  those  truths,  and  that  afterwards 
it  is  allowed  to  consult  seientifics,  n.  G047.  Thus  that  it  is  allowed  those  who 
are  in  an  affirmative  principle  concerning  the  truths  gf  faitii,  to  confirm  them 
rationally  by  seientifics,  but  it  is  not  allowable  for  those  who  are  in  a  negative 
principle,  n.  S.KJB,  lioHr,  47(;0,  6ti47.  That  it  is  according  to  divine  order  from 
spiritual  truths  to  enter  rationally  into  seientifics,  which  arc  natural  truths,  and 
not  from  the  latter  into  the  former,  because  spiritual  influx  into  natural  things  is 
given,  but  not  natural  or  physical  influx  into  things  spiritual,  n.  3219,  5119, 
5259,  5427,  5428,  5478,  6322,'i»110,  9111. 


COXCERNIXO  HEAVEN  AND  HELL.  27^ 

on  tlie  nuthority  of  the  Word,  believes  in  the  immortality  of  the 
soul,  they  wore  c(un|ielled  to  ascribe  to  it  .soinelhiiip^  vital,  such  ass 
is  that  of  th(ui<,Hil,  but  still  not  a  sensitive  principle  such  as  man 
has,  until  it  is  a^ain  conjoined  to  the  body  :  on  this  opinion  is 
founded  the  doctrine  concerning  resurrection,  and  the  faith  that 
such  conjunction  will  take  place  when  the  last  judgment  comes  ; 
hence  it  is  that,  when  any  one  thinks  about  the  soid  from  doctrine 
and  at  the  same  time  from  hypothesis,  he  does  not  conceive  it  to  be 
a  spirit,  and  that  that  spirit  is  in  a  human  form  :  add  to  this,  that 
scarcelv  anv  one  at  this  day  is  acquainted  with  what  the  spiritual 
is  and  means,  and  still  less  that  they  >vlio  arc  spiritual,  as  all  spirits 
and  angels  are,  have  any  human  form.  Hence  it  is  that  almost  all 
who  come  from  this  world  into  the  other,  arc  in  the  greatest  aston- 
ishment at  finding  themselves  alive,  and  at  their  being  men  equally 
as  before,  at  their  seeing.,  hearing,  and  discoursing,  and  at  enjoying 
as  before  the  sense  of  touch,  and  at  experiencing  no  diftcrence  at 
all  [between  their  present  and  past  state  of  existence,]  see  above, 
n.  74  :  but  when  this  astonishment  ceases,  they  then  wonder  that 
the  church  should  be  in  such  total  ignorance  concerning  the  state 
of  men  after  death,  thus  concerning  heaven  and  hell,  when  yet  all, 
as  many  as  have  lived  in  the  world,  are  in  another  life,  and  live  as 
men  there  :  and  inasmuch  as  they  aliso  wondered  why  this  was  not 
made  manifest  to  man,  as  being  an  essential  of  the  faith  of  the 
church,  they  were  told  from  heaven,  that  such  manifestation  might 
have  been  given,  since  nothing  is  more  easy  when  it  pleases  the 
Lord,  but  that  still  it  would  not  have  been  believed  by  those  who 
had  confirmed  themselves  in  falses  against  such  manifestations,  al- 
though they  should  even  see  them  ;  likewise  that  it  is  dangerous  to 
confirm  any  thing  by  visions  with  those  wlio  are  in  falses,  because 
thus  they  would  first  believe,  and  afterwards  would  deny,  and  by 
so  doing  would  profane  the  truth  itself,  for  profanation  consists  in 
believing  and  afterwards  denying,  and  they  who  profane  truths  are 
thrust  down  into  the  lowest  and  most  grievous  of  all  the  hells.* 

*  That  profanation  consists  in  the  commixing  of  good  and  evil,  aUo  what  is 
true  and  wliat  is  false,  with  man,  n.  (J348.  Tliat  none  can  profane  truth  and 
good,  or  the  holy  things  of  the  \V'ord  and  the  church,  but  those  who  tirst  ac- 
knowledge them,  and  especially  if  they  live  according  to  thoni,  and  atu-rwards 
recede  from  the  faith,  deny  thcni,  and  live  to  lliemsclvcs  and  the  world,  n.  593, 
lOOd,  lOlO,  1059,  3398,  33J9,  389S,  42S9,  4i>oJ,  102dl,  10287.  If  man  after  re- 
pentance of  heart  relapses  to  I'ormcr  evils,  that  he  is  guilty  of  profanation,  and 


280  CONCERNING  HEAVEN  AND  HELL. 

This  danger  is  what  is  meant  by  the  Lord's  Mords,  "  lie  liath 
blinded  their  eyes,  and  hardened  their  hearts,  lest  they  should  sec  with 
their  eyes,  and  understand  with  the  heart,  and  convert  themselves,  and 
I  should  heal  them,"  John  xii.  40  :  and  that  they  who  arc  in  falses 
will  still  not  believe,  is  understood  by  these  words  :  ^^  Abraham  said 
to  the  rich  man  in  hell,  they  have  Moses  and  the  prophets,  let  them 
hear  them;  but  he  said,  nay  father  Abraham, but  if  one  were  to  come 
to  them  from  the  dead,  they  ivould  be  converted ;  but  Abraham  said 
to  him,  if  they  hear  not  Moses  and  the  prophets,  neither  tvill  they  be- 
lieve though  one  rose  from  the  dead,''''  Luke  xvi.  29,  30,  3L 

457.  The  spirit  of  man,  when  he  first  enters  the  world  of  spirits, 
which  eft'ect  Kakes  place  a  short  time  after  his  resuscitation,  spoken 
of  above,  has  a  similar  face  and  a  similar  tone  of  speech  to  what 
he  had  in  the  world  ;  the  reason  is,  because  he  is  then  in  the  state 
of  his  exteriors,  nor  are  his  interiors  as  yet  uncovered ;  this  state 
is  the  first  state  of  men  after  their  decease  :  but  afterwards  the  face 
is  changed,  and  becomes  quite  another  face,  being  similar  to  the 
ruling  affection  or  love  in  which  the  interiors  of  the  mind  have 
been  in  the  world,  and  in  which  the  spirit  was  in  its  body  ;  for  the 
face  of  the  spirit  of  man  differs  exceedingly  from  the  face  of  his 
body,  the  face  of  the  body  being  derived  from  the  parents,  but  the 
face  of  the  spirit  from  its  affection,  of  which  it  is  an  image  ;  into 
this  face  the  spirit  comes  after  life  in  the  body,  %vhen  the  exteriors 
are  removed,  and  the  interiors  are  revealed:  this  is  the  third  state 
of  man.  I  have  seen  some  on  their  recent  arrival  from  the  world, 
and  have  known  them  from  their  face  and  speech,  but  when  they 
have  afterwards  been  seen,  I  did  not  know  them ;  they  who  had 
been  in  good  affections  were  seen  with  beautiful  faces,  but  they 
who  were  in  evil  affections,  with  deformed  faces  ;  for  the  spirit  of 

that  in  such  case  his  latter  state  is  worse  than  his  former,  n.  8394.  Tlial  they 
cannot  profane  holy  things,  who  have  not  acknowledged  thein,  still  less  who  do 
not  know  them,  n.  1008, 1010, 1059, 9188,  10284.  That  the  nations,  who  are  out 
of  the  church,  and  have  not  the  Word,  cannot  profane  it,  n.  1327,  1328,  2051, 
2081.  That  on  this  account  interior  truths  were  not  discovered  to  the  Jews,  since 
if  they  had  been  discovered  and  acknowledged,  that  people  would  have  profaned 
them,  n.  3398,  3489,  G963.  That  the  lot  of  profaners  in  the  other  life  is  the  worst 
of  all,  because  the  good  and  truth,  which  they  have  acknowledged,  remain,  and 
likewise  what  is  evil  and  false ;  and,  because  they  cohere,  the  life  i.s  rent  asun- 
der, n.  571,  582,  6348.  That  therefore  the  utmost  provision  is  mode  by  the  Lord 
to  prevent  profanation,  n.  2420,  10384. 


CONCERNING    HEAVEN    AND    HELL.  281 

man,  viewed  in  itself,  is  nothing  but  its  own  affection,  the  external 
form  of  which  is  the  face.  The  reason  also  why  the  faces  art 
changed,  is,  because  in  the  other  life  no  one  is  allowed  to  assume 
a  semblance  of  affections  which  are  not  properly  his  own,  thus  he 
is  not  allowed  to  assume  faces  contrary  to  the  love  in  wliich  he  is; 
all,  of  every  description,  are  there  reduced  to  such  a  state  as  to 
speak  as  they  think,  and  to  express  the  inclinations  of  the  will  by 
the  countenance  and  gestures ;  lience  therefore  it  is  that  the  faces 
of  all  are  the  forms  and  effigies  of  their  affections :  hence  also  it  is 
that  all,  who  have  known  each  other  in  the  world,  know  each  other 
likewise  in  the  world  of  spirits,  but  not  in  heaven  or  in  hell,  as  was 
said  above,  n.  427.* 

458.  The  faces  of  hypocrites  are  changed  later  than  the  faces  of 
other  spirits,  by  reason  that  from  custom  they  have  contracted  a 
habit  of  composing  their  interiors  so  as  to  imitate  good  affections, 
wherefore  for  a  long  time  they  appear  not  unbeautiful ;  but  whereas 
what  is  pretended  is  successively  put  off,  and  the  interiors  which 
are  of  the  mind  are  disposed  to  the  form  of  their  affections,  they 
become  afterwards  more  deformed  than  others.  Hypocrites  arc 
those  who  have  discoursed  like  angels,  but  interiorly  have  acknowl- 
edged nature  alone,  and  thus  no  Divine,  and  hence  have  denied  the 
things  which  relate  to  heaven  and  the  church. 

459.  It  is  to  be  noted,  that  the  human  form  of  every  man  after 
death  is  more  beautiful,  in  proportion  as  he  had  more  interiorly 
loved  divine  truths,  and  had  lived  according  to  them,  for  the  inte- 
riors of  every  one  are  both  opened  and  formed  according  to  their 
love  and  life,  wherefore  the  more  interior  the  affection  is,  so  much 
the  more  conformable  is  it  to  heaven,  and  hence  so  much  the  more 
beautiful  is  the  face  :  it  is  from  this  ground  that  the  angels  who  are 
in  the  inmost  heaven  are  the  most  beautiful,  because  they  are  the 

*  That  tlie  face  is  fjrmcd  to  correspondence  with  the  interiors,  n.  4701  to 
4805.  5095.  Concerning  the  correspondence  of  the  face  and  its  countenances 
with  the  afiections  of  the  mind,  n.  15C3,  2988,  2039,  3631,  4796,  4707,  4800, 
5165,  5168,  5695,  9306.  That,  with  tlic  angels  of  heaven,  the  face  makes  one 
with  the  interiors  which  are  of  the  mind,  n.  4796,  47y7,  4798,  4799,  5695,  8250 
That  on  this  account,  face,  in  the  Word,  signifies  the  interiors  which  are  of  the 
mind,  that  is,  which  are  of  the  affection  and  thought,  n.  1999,  2434,  3527,  4066, 
4796,  5102,  9306,  9546.  In  what  manner  influx  from  the  brain  into  tJie  face  hath 
been  changed  in  a  successive  course  of  time,  and  with  it  the  face  itself;  as  to  cor- 
reepondence  with  the  interiors,  n.  4326,  8250 


282  CONCERNIXG  HEAVEN  AND  HELL. 

forms  of  celestial  love  :  but  they  who  have  loved  divine  truth:?  eX' 
teriorly,  and  tlius  have  lived  exteriorly  according  to  them,  are  less 
beautiful,  for  only  exteriors  shine  forth  from  their  face,  and  no  in- 
terior celestial  love  is  translucent  through  those,  consequently  no 
form  of  heaven  such  as  it  is  in  itself;  there  appears  somewhat  re- 
spectively obscure  in  their  faces,  which  is  not  vivified  by  the  trans- 
lucence  of  interior  life  :  in  a  word,  all  perfection  increases  towards 
interiors,  and  decreases  towards  exteriors,  and  as  perfection  in- 
creases and  decreases,  so  likewise  does  beauty.  I  have  seen  the 
angelic  faces  of  the  third  heaven,  which  were  such,  that  it  would 
be  impossible  for  any  painter,  by  all  his  art,  to  give  to  colours  any 
share  of  such  light,  as  to  equal  a  thousandth  part  of  the  light  and 
life  which  appeared  in  their  faces  ;  but  the  faces  of  the  angels  of 
the  ultimate  heaven  may  in  some  measure  be  equalled. 

460.  I  feel  disposed  to  mention  in  the  last  place  a  certain  ar- 
canum as  yet  known  to  no  one,  which  is,  that  every  good  and  truth, 
which  proceeds  from  the  Lord,  and  makes  heaven,  is  in  a  human 
form,  and  this  not  only  in  the  whole  and  greates't,  but  also  in  every 
part,  and  in  the  least  part ;  and  that  this  form  affects  every  one 
who  receives  good  and  truth  from  the  Lord,  and  makes  every  one 
in  heaven  to  be  in  a  human  form  according  to  reception  :  hence  it 
is  that  heaven  is  similar  to  itself  in  general  and  in  particular,  and 
that  the  human  form  belongs  to  the  whole,  belongs  to  every  so- 
ciety, and  belongs  to  every  angel,  as  was  shown  in  the  four  articles 
from  n.  59  to  86;  to  which  is  here  to  be  added,  that  it  belongs  to 
singular  the  things  of  thought,  which  are  derived  from  celestial 
love  appertaining  to  the  angels.  This  arcanum,  however,  is  of 
difficult  apprehension  by  the  understanding  of  any  man,  yet  it  is 
clearly  apprehended  by  the  understanding  of  angels,  because  they 
are  in  the  lijrht  of  heaven. 


TuAT  Man  after  Death  is  in  the  Enjoyment  of  all  Sense, 
Memory,  Thought,  and  Affection,  in  which  he  was  in  the 
World  ;  and  that  he  leaves  nothing  except  his  terres- 
trial Body. 

46L  That  man,  when  he  passes  out  of  the  natural  world  into 
the  spiritual,  as  is  the  case  when  he  dies,  carries  along  with  him 


CONCKUNING    lILAVtN    A>D    HELL.  283 

I'll  things  that  appcrtniii  to  luin,  or  which  are  proprr  to  him  a^  a 
man,  excopt  his  terrestrial  \un\y,  has  been  testified  to  me  by  mani- 
Ibltl  experience  :  for  man,  wlien  ho  enters  the  spiritual  world,  or 
into  the  Hie  after  death,  is  in  a  body  as  in  tli«-  natural  woriti,  with- 
out anv  differenee  as  to  ai)pearaiHe,  since  he  is  not  sensible  of, 
jieitlier  does  he  see,  the  ditlVrence  ;  but  his  body  is  si)irilnal,  and 
thus  separated  or  purifietl  from  terrestrial  things,  and  when  what  is 
spiritual  touches  and  sees  what  is  spiritual,  it  is  alto^rether  like 
what  is  natural  touching  and  seeing  what  is  natuial  :  hence  man, 
when  he  becomes  a  spirit,  knows  no  other  than  that  he  is  in  liis 
own  body  which  he  had  in  the  world,  and  hence  he  knows  not  tliat 
he  is  deceased.  A  man-spirit  also  enjoys  every  external  and  in- 
ternal sense  which  he  enjoyed  in  the  world,  he  sees  as  before,  he 
hears  and  discourses  as  before,  he  likewise  smells  and  tastes,  and, 
when  he  is  touched,  he  feels  the  touch  as  before  ;  he  also  appe- 
tites, desires,  longs,  thinks,  reflects,  is  alVected,  loves,  wills,  as  be- 
fore ;  and  he  who  is  delighted  with  studies,  reads  and  writes  as  be- 
fore; in  a  word,  when  man  passes  from  one  life  into  the  other,  or 
from  one  world  into  the  other,  it  is  like  passing  from  one  place  into 
another,  and  he  carries  along  with  him  all  things  which  he  pos- 
sessed in  himself  as  a  man,  so  that  it  cannot  be  said  that  the  mau 
after  death,  which  is  only  the  death  of  the  terrestrial  body,  has  lost 
any  thing  of  himself:  he  likewise  carries  along  with  him  the  natu- 
ral memory,  for  he  retains  all  things  whatsoever  which  he  has 
heard,  seen,  read,  learned,  and  thought,  in  the  world,  from  earliest 
infancy  even  to  the  conclusion  of  life  ;  but  the  natural  objects 
which  are  in  the  memory,  inasmuch  as  they  cannot  be  re-produced 
in  the  spiritual  world,  are  quiescent,  as  is  the  case  with  man  when 
he  does  not  think  from  them  ;  nevertheless  they  are  re-produced 
when  it  is  well-pleasing  to  the  Lord  :  but  concerning  this  memory, 
and  concerning  its  state  after  death,  more  will  be  said  in  wiiat 
presently  follows.  That  such  is  the  state  of  man  after  death,  cau- 
Dot  be  at  all  believed  by  the  sensual  man,  because  he  does  not  com- 
prehend it,  for  the  sensual  man  cannot  do  otherwise  than  think 
naturally,  even  about  spiritual  things;  wherefore  those  things  of 
■which  he  is  not  sensible,  that  is,  which  he  does  not  sec  with  the 
eyes  of  his  body  and  touch  with  its  hands,  he  pronounces  to  have 
no  existence,  as  it  is  written  of  Thomas,  John  xx.  25, 27,  29:  what 
the  quality  of  the  sensual  man  is,  may  be  seen  above,  n.  207,  and 
in  the  notes  there,  marked*. 


*J84  OONCEKNING  HEAVEN  AND  HULL. 

4G2.  Nevertheless  the  difference  between  the  life  of  man  in  the 
sjjiritual  world,  and  his  life  in  the  natural  world,  is  great,  as  well 
with  respect  to  the  external  senses  and  their  affections,  as  with  re- 
spect to  the  internal  senses  and  their  affections :  they  who  are  in 
heaven  have  more  exquisite  sensation,  that  is,  they  see  and  hear 
more  exquisitely,  and  likewise  think  more  wisely,  than  when  they, 
were  in  the  world,  for  they  see  from  the  light  of  heaven,  which  ex- 
ceeds by  many  degrees  the  light  of  the  world  [see  above,  n.  126  ;] 
they  hear  also  by  a  spiritual  atmosphere,  which  likewise  exceeds 
by  many  degrees  the  terrestrial  one  [n.  235 :]  the  difference  of 
these  external  senses  is  as  the  difference  of  sunshine  in  respect  to 
the  obscurity  of  a  mist  in  the  world,  and  as  the  difference  of  hght 
at  raid-day  in  respect  to  shade  in  the  evening  ;  for  the  light  of  heav- 
en, inasmuch  as  it  is  divine  truth,  gives  to  the  sight  of  the  angels  to 
apperceive  and  distinguish  things  the  most  minute  :  their  external 
sight  also  corresponds  to  the  internal  sight  or  to  the  understand- 
ing, for  with  the  angels  one  sight  flows-in  into  the  other,  so  that 
they  act  in  unity,  and  hence  their  sight  is  so  keen  ;  in  like  manner 
also  the  hearing  corresponds  to  their  perception,  which  is  both  of 
the  understanding  and  the  will,  in  consequence  of  which  they  ap- 
perceive in  the  tone  of  voice  and  the  expressions  of  a  speaker  the 
most  minute  things  of  his  affection  and  thought,  in  the  tone  of  voice 
the  things  which  relate  to  affection,  and  in  the  expressions  the 
things  which  relate  to  thought  [see  above,  n.  234  to  245  :]  but  the 
rest  of  the  senses  appertaining  to  the  angels  are  not  so  exquisite 
as  the  senses  of  seeing  and  of  hearing,  by  reason  that  seeing  and 
hearing  are  serviceable  to  their  intelligence  and  wisdom,  but  not 
the  rest,  which,  if  they  were  exquisite  in  a  similar  degree,  would 
take  away  the  light  and  delight  of  their  wisdom,  and  would  intro- 
duce the  delight  of  dispositions  residting  from  various  appetites  and 
from  the  body,  which  obscure  and  debilitate  the  understanding  in 
the  proportion  in  which  they  prevail ;  as  likewise  is  the  case  with 
men  in  the  world,  who  are  dull  and  stupid  as  to  spiritual  truths,  in 
proportion  to  their  indulgence  in  the  taste  and  tangible  blandish- 
ments of  the  body.  That  the  interior  senses  of  the  angels  of  heav- 
en, whicli  are  of  their  thought  and  affection,  are  also  more  exqui- 
site and  perfect  than  what  they  enjoyed  in  the  world,  may  be  man- 
ifest from  what  has  been  said  and  shown  in  the  article  concerning 
the  wisdom  of  the  angels  of  heaven,  n.  265  to  275.     But  as  to  what 


CONCERNING    HEAVEN    AND    HEI.L.  285 

rnnccrns  the  diflorciico  of  the  state  of  tliosc  wlio  are  in  hell  in  re* 
Sij)ect  to  their  state  in  the  uorhl,  it  likewise  is  great  ;  for  in  pro- 
portion as  the  perfection  and  excellence  of  the  external  and  inter- 
nal senses  prevails  with  angels  who  are  in  heaven,  in  the  same  pro- 
jKjrtion  imperfection  prevails  with  those  who  are  in  hell  :  but  the 
state  of  these  latter  will  be  treated  of  in  what  follows. 

That  man,  when  he  passes  out  of  the  world,  takes  along  with 
him  all  his  memory,  has  been  evinced  by  many  circumstances,  sev- 
eral of  which  have  been  seen  and  lieard  that  are  worthy  to  be  re- 
lated;  I  shall  mention  some  of  them.  There  were  spirits  whode- 
jiied  the  crimes  and  villainies  which  they  had  perpetrated  in  the 
world  ;  wherefore,  lest  they  should  be  believed  innocent,  all  were 
detected,  and  were  recounted  from  their  memory  in  order,  from 
their  earliest  age  to  the  latest ;  they  consisted  principally  in  adul- 
teries and  whoredoms.  There  were  some  who  had  deceived  others 
by  wicked  arts,  and  who  had  been  guilty  of  theft,  whose  cunning 
and  thefts  were  also  enumerated  in  a  series,  several  particulars  of 
Mhich  were  scarcely  known  to  any  one  in  the  world,  except  to 
themselves  alone  ;  they  also  acknowledged  those  things,  because 
they  were  made  manifest  as  in  the  light,  with  every  thought,  inten- 
tion, delight,  and  fear,  which  together  agitated  their  minds  on  the 
occasion.  There  were  some  who  had  accepted  bribes,  and  had 
made  gain  of  judgment,  who  from  their  memory  were  in  like  man- 
ner explored,  and  from  the  memory  were  recounted  all  things  from 
the  first  period  of  their  employment  to  the  last;  every  particular 
as  to  quantity  and  quality,  together  with  the  time,  the  state  of  their 
mind,  and  intention,  all  which  things  were  together  brought  to 
their  recollection,  and  shown  to  their  sight,  amounting  to  more 
than  several  hundreds :  this  was  done  in  some  cases,  and,  what  is 
wonderful,  their  memorandum  books  themselves,  in  which  they  had 
written  such  things,  were  opened  and  read  before  them  from  page 
to  page.  There  were  some  who  had  enticed  virgins  to  acts  of  for- 
nication, and  who  had  violated  chastity,  and  these  were  called  to  a 
similar  judgment,  and  every  particular  of  their  crimes  was  taken 
and  recited  from  their  memory ;  the  very  faces  of  the  virgins  and 
women  were  also  produced  as  present,  with  places,  discourses,  and 
purposes,  and  this  as  suddenly  as  when  any  thing  is  presented  to 
view  ;  the  manifestations  contimied  sometimes  for  hours  together. 
There  was  one.  who  had  made  light  of  the  evil  of  backbiting  others, 
37 


28G  CONCERNING    HEAVEN    AND    HELi. 

"and  I  heard  recounted  in  order  his  backbitings  and  dci'aniation"? 
with  the  words  themselves,  the  persons  too  who  were  the  subjects 
of  them,  and  those  also  to  whom  they  were  addressed,  all  which 
particulars  were  produced  and  presented  to  the  life  together ;  and 
yet  every   particular  was   studiously  concealed  by  him  when   he 
lived  in  the  world.     There  was  a  certain  one  who  had  dei)rivcd  a 
relation  of  his  inheritance  under  a  treacherous  pretext ;  he  also 
was  in  like  manner  convicted  artd  judged,  and,  what  is  wonderful, 
the  letters  and  notes,  which  passed  between  them,  were  read  in 
my  hearing,  and  it  was  said  that  there  was  not  an  expression  want- 
ing.    The  same  person,  also,  almost  immediately  before  his  death, 
clandestinely  destroyed   his   neighbour  by  poison,  which  was  de- 
tected in  this  manner  :  he  ap))eared  to   dig  a  hole,   from  which  a 
man  came  forth  as  out  of  a  sepulchre,  and  cried  out  to  him,  What 
hast  thou  done  to  me  ?  On  which  occasion   every  thing  was  re- 
vealed, the  manner  in  which  the  murderer  discoursed  with  him  in 
a  friendly  manner,  and  in  which  he  held  out  the  cup,  also  what 
his  previous  thoughts  were,  and  what   afterwards  came  to  pass  ; 
on  the  discovery  of  which  circumstances  he  was  sentenced  to  hell. 
In  a  word,  all  evils,  wicked  actions,  robberies,  artifices,  deceits,  are 
manifested  to  every  evil  spirit,  and  are  brought  forth  from  his  very 
memory,  so  as  to  produce  conviction  ;  nor  is  there  any  room  given 
for  denial,  because  all  the  circumstances  appear  together.     I  have 
heard  also  from  the  memory  of  a  certain  person,  when  it  was  seen 
and  examined  by  the  angels,  what  his  thoughts  had  been  within  a 
month  one  day  after  another,  and  this  without  fallacy,  being  re- 
called as  he  himself  was  in  tliein  on  those  days.     From  these  ex- 
amples it  may  be  manifest,  that  man  carries  along  with  him  all  his 
memory,  and  that  there  is  nothing,  however  concealed  in  the  world, 
which  is  not  manifested  after  death ;  and  this   in  the   company  of 
several,  according  to  the  Lord's  words :  "  There  is  nothing  hidden 
which  shall  not  he  uncovered,  and  nothing  concealed  which  shcdl  not  he 
known :  therefore  the  thiiigs  which  ye  have  said  in  darkness  shall  be 
heard  in  light,  and  tvhat  i/e  have  spoken  into  the  ear  shall  be  preached 
on  the  house-tops,''^  Luke  xii.  2,  3. 

463.  When  man's  actions  are  discovered  to  him  after  death,  the 
angels  then,  to  whom  is  given  the  office  of  inquisition,  look  into  his 
face,  and  extend  the  enquiry  through  the  whole  body,  beginning 
from  the  fijJgers  of  each  haod,  and  thus  proceeding  through  the 


CO.VCERNrVO    HEWE.V    AND    HELL.  tJST" 

ifvliole :  being  surprised  nt  this  circumstance,  the  reason  of  it  wa.'? 
discovered  to  me,  viz.  tliat  as  sinn^iilar  tlie  things  of  the  thought 
and  will  are  inscribed  on  th«  brain,  for  their  lieginnings  are  there, 
so  likewise  they  arc  inscribed  on  the  whole  body,  since  all  the 
things  of  thought  and  of  will  proceed  thither  from  their  beginnings, 
and  there  terminate  as  in  their  ultimate  ;  hence  it  is  that  the  things 
uiscribed  on  the  memory,  from  the  will  atid  its  consequent  thought, 
are  not  only  inscribed  on  the  brain,  but  also  on  the  whole  man, 
and  there  exist  in  order  according  to  the  order  of  the  parts  of  the 
body  :  lu'ncc  it  was  made  evident  that  man  in  the  whole  is  of  sucli 
a  ([uality  as  he  is  in  bis  will  and  thought  thence  derived,  so  that  an 
evil  man  is  his  own  evil,  and  a  good  man  his  own  good.*  From 
these  considerations  it  may  likewise  be  manifest  what  is  meant  by 
the  book  of  man's  life,  spoken  of  in  the  Word,  viz.  that  it  means 
that  all  things,  both  which  have  been  acted  and  thought,  are  in- 
scribed on  the  whole  man,  and  that,  when  they  are  called  forth 
from  the  memory.,  they  appear  as  read  in  a  book,  and  as  seen  in 
an  effigy  when  the  spirit  is  viewed  in  the  light  of  heaven.  To 
what  has  been  said  I  will  add  a  memorable  circumstance  concern- 
ing the  memory  of  man  remaining  after  death,  by  which  I  was  con- 
firmed, that  not  only  things  in  general,  but  likewise  things  most 
singular,  which  have  entered  the  memory,  remain,  and  are  never 
obliterated  :  there  were  seen  by  me  books  with  writing  in  them  as 
in  the  world,  and  I  was  instructed  that  they  were  from  the  me- 
mory of  those  who  wrote,  and  that  tiiere  was  not  a  single  expres- 
sion wanting  there  which  was  in  the  book  written  by  the  same 
person  in  the  world  ;  and  that  thus  from  another's  memory  may 
be  taken  the  most  singular  things  of  all,  even  those  which  he  him- 
self in  the  world  had  forgotten :  the  reason  was  also  discovered, 
viz.  that  man  has  an  external  and  internal  memory,  an  external 
which  is  of  his  natural  man,  and  an  internal  which  is  of  his  spiri- 
tual man ;  and  that  singular  the  things  which  man  hath  thought, 
hath  willed,  hath  spoken,  hath  done,  also  which  he  hath  heard  and 

*  That  .1  good  man,  spirit,  and  angel,  is  his  own  good  and  his  own  truth,  that 
is,  that  lie  is  wholly  such  as  his  good  and  truth  are,  n.  10298, 10367.  Tlie  reason 
is  because  good  makes  tlie  will,  and  truth  the  understanding,  and  the  will  and 
understanding  make  the  all  of  life  appertaining  to  man,  to  spirit,  and  to  angel, 
n.  3332,  3G23,  6065.  In  like  manner  it  may  be  said  that  every  man,  spirit,  and 
angd  is  his  own  lovp.n.  6872,  10177   lO^Cl. 


288  CONCERNMXG    HEAVEN    AND    HELL. 

seen,  are  inscribed  on  his  internal  or  spiritual  memory  ;*  and  that 
the  things  therein  are  never  blotted  out,  inasmuch  as  they  are  in- 
scribed at  the  same  time  on  the  spirit  itself,  and  on  the  members 
of  its  body,  as  was  said  above  ;  and  thus  that  the  spirit  is  formed 
according  to  the  thoughts  and  acts  of  its  will :  I  am  aware  that 
these  things  appear  as  paradoxes,  and  hence  are  hardly  believed, 
nevertheless  they  are  true.  Let  not  man  therefore  suppose,  that 
any  thing  after  death  lies  concealed  which  he  has  thought  in  him- 
self, and  has  done  secretly  ;  but  let  him  believe  that  all  and  singu- 
lar things  are  then  laid  open  as  in  a  clear  day. 

464.  Although  the  external  or  natural  memory  is  in  man  after 
death,  still  the  merely  natural  things  which  are  in  it  are  not  rei)ro- 
duced  in  the  other  life,  but  the  spiritual  things  which  are  adjoined 
to  natural  things  by  correspondences ;  which  things,  neverthe- 
less, when  they  are  presented  to  the  sight,  appear  in  a  form  alto- 
gether similar  to  that  which  they  had  in  the  natural  world  ;  for  all 
things  which  appear  in  the  heavens,  appear  in  like  manner  as  in 
the  world,  although  in  their  essence  they  are  not  natural,  but  spi- 
ritual, as  is  shown  in  the  article  concerning  representatives  and 
appearances  in  heaven,  n.  170  to  176.  But  the  external  or  natural 
memory,  so  far  as  regards  those  things  in  it  which  are  derived 
from  what  is  material,  and  from  time  and  space,  and  from  all  oth- 
er tilings  which  are  proper  to  nature,  does  not  serve  the  spirit  for 
that  use  in  which  it  had  served  it  in  the  world,  since  man  in  the 
world,  when  he  thought  from  the  external  sensual,  and  not  at  the 
same  time   from  the  internal   sensual,  or   the  intellectual,    thought 

*  That  man  hath  two  memories,  an  exterior  one  and  an  interior,  or  a  natural 
one  and  a  spiritual,  n.  24G9  to  2404.  That  man  doth  not  know  that  he  hath  an 
interior  memory,  n.  2470,  2471.  How  mucii  the  interior  memory  excels  the  ex- 
terior, n.  2473.  That  the  things  contained  in  the  exterior  memory  are  in  the 
light  of  the  world,  but  the  things  contained  in  the  interior  are  in  the  light  of  heav- 
en, n.  5212.  That  it  is  from  the  interior  memory  that  man  can  think  and  speak 
intellectually  and  rationally,  n.  9394.  That  all  and  singular  the  things  which  man 
hath  thought,  hath  spoken,  hath  done,  and  which  he  hath  seen  and  heard,  are 
inscribed  on  the  interior  memory,  n.  2474, 7398  That  that  memory  is  the  book  of 
his  life,  n.  2474,  938G,  9841,  105u5.  That  in  the  interior  memory  are  the  truths 
which  have  been  made  truths  of  faith,  and  the  goods  which  have  been  made  goods 
of  love,  n.  5212,  8067.  That  those  things  which  have  acquired  habit,  and  have 
been  made  things  of  the  life,  and  thereby  obliterated  in  the  exterior  memory,  are 
in  the  interior  memory,  n.  9394,  9723,  9841.  That  spirits  and  angels  speak  from 
the  interior  memory,  and  hence  that  they  have  a  universal  language,  n.  2472, 
2476,  2490,  2493.  That  languages  in  the  world  arc  of  the  exterior  memory,  n. 
2472,2470. 


CONrKRMVn     IIHAVKN     AND    MF.LI..  289 

naturally  and  not  spiritually  ;  yet  in  the  otlit-r  lilV,  when  tlie  9i)irii 
13  in  tlie  !«|)iritual  world,  lie  ilocs  not  think  naturally  Itut  s|>iritually  ; 
to  think  spiritually  i.s  to  think  intellectually  or  rationally;  hence  il 
is  that  the  exteiiml  or  natural  iiieinory,  as  to  th(jse  thin;^s  which 
arc  inatfMial,  is  then  quiescent,  and  nothin<j  comes  into  use  hut 
what  man  has  iuihibed  in  the  world  by  means  of  material  thinj^s, 
and  has  made  rational  :  the  reason  why  the  external  mcnK)ry  is 
quiescent  as  to  those  thinjrs  which  are  material,  is,  because  they 
cannot  be  re-produced,  lor  spirits  and  angels  speak  from  affections 
and  conse«iuent  thoui^hts,  which  are  of  their  minds,  wlierefore  they 
arc  incapable  of  utterin<r  what  does  not  ajrree  with  those  affections 
and  thoughts,  as  may  be  manifest  from  what  has  been  said  concer- 
ning the  speech  of  the  angels  in  heaven,  and  concerning  their  speech 
with  man,  n.  231  to  '257  :  hence  it  is,  that  so  far  as  man  has  been 
made  rational  in  the  world  by  languages  and  by  sciences,  so  far  he 
becomes  rational  after  death,  and  not  in  proportion  to  his  skill  iu 
languages  and  sciences.  I  have  discoursed  with  several  who  were 
supposed  in  the  world  to  be  learned  from  this  circumstance,  that 
they  were  acquainted  with  ancient  languages,  as  Hebrew,  Greek, 
and  Latin,  yet  had  not  cultivated  their  rational  principle  by  the  thintrs 
-which  were  written  in  those  languages ;  and  some  of  them  seemed 
as  simple  as  those  who  knew  nothing  of  those  languages,  some  ap- 
peared stupid,  but  still  there  attended  them  a  conceit  as  if  they 
were  wiser  than  others.  I  have  discoursed  with  some  who  believed, 
in  the  world,  that  man  is  wise  in  proportion  to  the  extent  of  his 
memory,  and  who  also  had  enriched  the  memory  with  many  thino-s, 
and  discoursed  almost  from  it  alone,  thus  not  from  themselves  but 
from  others,  and  had  not  perfected  their  rational  principle  at  all 
by  the  things  of  memory;  some  of  them  were  stupid,  some  infat- 
uated, comprehending  nothing  at  all  of  any  truth,  as  to  whether  it 
be  a  truth  or  not,  and  seizing  upon  all  falses  which  are  maintained 
to  be  truths  by  those  who  call  themselves  learned,  for  from  them- 
selves they  could  see  nothing  at  all,  whether  it  be  so  or  be  not  so, 
consequently  they  could  see  nothing  rationally  when  they  heard  it 
from  others.  1  have  also  discoursed  with  some  who  had  written 
much  in  the  world,  and  this  on  scientific  subjects  of  every  kind, 
and  who  thence  had  acquired  a  general  reputation  of  learning ; 
some  of  them  indeed  were  able  to  reason  concerning  truths  as  to 
whether  they  be  truths  or  not  truths ;  some  understood,  when  they 


290  CONCERNING    HEAVEN    AND    IIELL^ 

were  turned  to  those  who  were  in  the  light  of  truth,  that  they  were 
truths,  hut  still  they  were  not  willing  to  understand  them,  where- 
fore they  denied  them  when  they  were  in  their  own  falses,  and  thus 
in  tiiemselves  ;  some  had  no  more  relish  for  truths  than  the  un- 
learned vulgar  ;  thus  each  was  affected  differently,  as  he  had  culti- 
vated his  rational  principle  by  the  scientifics  which  he  wrote  and 
copied  :  but  they  who  were  opposed  to  the  truths  of  the  church, 
and  thought  from  scientifics,  and  confirmed  themselves  by  scientif- 
ics in  falses,  did  not  cultivate  their  rational  principle,  but  only  the 
faculty  of  reasoning,  which  faculty  in  the  world  is  believed  to  be 
rationality,  but  it  is  a  faculty  separate  from  rationality,  being  the 
faculty  of  confirming  whatsoever  it  pleases,  and  from  pre-con- 
ceived  principles,  and  from  fallacies,  of  seeing  falses  and  not  truths  : 
such  persons  cannot  at  all  be  induced  to  acknowledge  truths,  since 
truths  cannot  be  seen  from  falses,  but  falses  may  be  seen  from  truths. 
Tlie  rational  of  man  is  like  to  a  garden  and  shrubbery,  and  likewise 
to  ground  newly  ploughed  ;  the  memory  is  the  ground,  scientific 
truths  and  knowledges  are  the  seeds,  the  light  and  heat  of  heaven 
are  the  producing  causes,  without  which  there  is  no  germination  : 
so  also  it  is  unless  the  light  of  heaven,  which  is  the  divine  truth, 
and  the  heat  of  heaven,  which  is  the  divine  love,  are  admitted  ; 
from  these  alone  the  rational  is  formed.  The  angels  express  the 
greatest  concern  at  observing  that  the  learned  for  the  most  part, 
ascribe  all  things  to  nature,  and  that  hence  they  have  closed  to 
themselves  the  interiors  of  their  own  minds,  so  that  they  can  see 
nothing  of  truth  from  the  light  of  truth,  which  is  the  light  of  heav- 
en :  in  the  other  life  therefore  they  are  deprived  of  the  faculty  of 
reasoning,  lest  they  should  disseminate  falses  by  reasonings  amongst 
the  simply  good,  and  should  seduce  them  ;  they  are  also  sent  into 
desert  places. 

465.  A  certain  spirit  was  indignant  because  he  did  not  remem- 
ber several  things  with  which  he  was  acquainted  in  the  life  of  the 
body,  grieving  at  the  loss  of  a  delight  which  he  had  so  greatly  en- 
joyed ;  but  he  was  told  that  he  had  lost  nothing,  and  that  he  knew 
all  and  singular  things,  but  that  in  the  world  which  he  now  inhab- 
ited it  was  not  allowed  to  produce  such  things,  and  that  it  was  suf- 
ficient that  he  could  now  think  and  speak  much  better  and  more 
perfectly,  and  not  immerse  his  rational,  as  before,  in  gross,  obr 
scure,  material,  and  corporeal  things,  which  are  of  no  use  in  the 


CONCERNIiVG    ItKAVtX    AND    HELL.  -OI 

\ingdora  iiUo  wliich  lie  liad  now  entered  ;  and  llmt  he  now  poH- 
•irssed  whatsoever  is  conducive  to  the  use  of  eternal  life,  and  that 
thus,  and  no  otherwise,  he  could  become  blessed  and  happy  ;  that 
therefore  it  is  a  proof  uf  ignorance  to  believe,  that,  in  this  kingdoni, 
intelligence  perishes  with  the  removal  and  quiescent  state  of  ma- 
terial things  in  the  memory,  when  yet  the  real  case  is,  that  so  far 
as  the  mind  ran  be  witlidrawn  from  the  sensuals  of  tlic  external 
man  or  bodv,  so  far  it  is  elevated  to  spiritual  and  celestial  things. 
466.  AVhat  is  the  quality  of  the  memories,  is  occasionally  pre- 
sented to  view  in  the  otlier  life  in  ft)rms  which  appear  only  in  that 
life,  (several  tilings  are  tlierc  presented  to  view,  which  with  men 
only  fall  into  ideas  :)  the  exterior  memory  is  there  exhibited  to  ap- 
pearance like  a  callus,  the  interior  like  a  medullary  substance,  such 
as  is  that  in  the  human  brain  ;  hence  likewise  it  is  given  to  know 
what  is  their  quality.  With  those  who,  in  the  life  of  the  body, 
have  studied  only  the  memory,  and  thus  have  not  cultivated  their 
rational  principle,  the  callus  appears  hard,  and  streaked  within  as 
with  tendons.  AVith  those  who  have  filled  the  memory  Avitli  falsi- 
ties, it  appears  hairy  and  rough,  and  this  from  the  inordinate  heap 
of  things  contained  in  it.  AVith  those  who  Jiave  studied  the  me- 
mory for  the  sake  of  self-love  and  the  love  of  the  world,  it  appears 
conglutinated  and  ossified.  With  those  who  by  scientifics,  espe- 
cially by  philosophical  discoveries,  have  been  willing  to  penetrate 
into  divine  mysteries,  and  were  not  disposed  to  believe  until  they 
were  persuaded  by  things  scientific  and  philosophical,  the  memory 
appears  dark,  which  darkness  is  of  ,such  a  nature  as  to  absorb  the 
rays  of  light,  and  turn  them  into  darkness.  With  those  who  have 
been  deceitful  and  hypocrites,  it  appears  hard  and  bony  like  ebony, 
which  reflects  the  rays  of  light.  But  with  those  who  have  been 
in  the  good  of  love  and  the  truths  of  faith,  no  such  callus  appears, 
because  their  interior  memory  transmits  the  rays  of  light  into  the 
exterior,  in  the  objects  or  ideas  of  which,  as  in  their  basis,  or  as  in 
their  ground,  the  rays  terminate,  and  there  find  delightful  recep- 
tacles ;  for  the  exterior  memory  is  the  ultimate  of  order,  in  which 
spiritual  and  celestial  things  softly  terminate  and  reside,  when 
goods  and  truths  are  there. 

467.  Men,  whilst  they  live  in  the  world,  who  are  in  love  to  the 
Lord  and  in  charity  towards  their  neighbour,  have  with  them  and 
in  them  angeUc  intelligence  and  wisdom,  but  stored  up  in  the  in- 


;292  CONCERNING  HEAVEN  AND  HELL. 

most  of  their  interior  memory,  which  intellij^encc  and  wisdom  can- 
not in  any  wise  appear  to  them,  until  they  put  off  corporeal  things; 
the  natural  memory  is  then  laid  asleep,  and  they  awake  into  the 
interior  memory,  and  successively  afterwards  into  angelic  memory 
itself. 

468.  How  the  rational  may  be  cultivated,  shall  also  be  briefly 
•shown.  The  genuine  rational  consists  of  truths,  and  not  of  falses; 
that  derived  from  falses  is  not  rational :  truths  are  of  three  kinds, 
civil,  moral,  and  spiritual ;  civil  truths  have  reference  to  those 
things  which  are  of  judgment,  and  which  are  of  government  in 
kingdoms,  in  general,  to  w^hat  is  just  and  equitable  in  kingdoms ; 
moral  truths  have  reference  to  those  things  which  relate  to  the  hfe 
of  every  man  in  regard  to  societies  and  engagements  in  societies^ 
in  general,  to  what  is  sincere  and  right,  and  specifically  to  virtues 
of  every  kind  ;  but  spiritual  truths  have  reference  to  those  things 
which  are  of  heaven  and  of  the  church,  in  general,  to  the  good 
which  is  of  love  and  the  truth  which  is  of  faith.  There  are  three 
degrees  of  life  appertaining  to  every  man  [see  above,  n.  267  ;]  the 
rational  is  opened  to  the  first  degree  by  civil  truths,  to  the  second 
degree  by  moral  truths,  and  to  the  third  degree  by  spiritual  truths. 
But  it  is  to  be  noted,  that  the  rational  is  not  formed  and  opened 
from  those  truths  by  man's  knowing  them,  but  by  his  living  ac- 
cording to  them  ;  and  by  living  according  to  them  is  understood  to 
love  them  from  spiritual  affection,  and  to  love  them  from  spiritual 
affection  is  to  love  what  is  just  and  equitable  because  it  is  just  and 
equitable,  what  is  sincere  and  right  because  it  is  sincere  and  right, 
and  what  is  good  and  true  because  it  is  good  and  true  ;  but  to  live 
according  to  them  and  to  love  them  from  corporeal  affection,  is  to 
love  them  for  the  sake  of  self,  of  self-reputation,  honour,  or  gain  ; 
wherefore  so  far  as  man  loves  those  truths  from  corporeal  affec- 
tion, so  far  he  is  not  rational,  for  he  does  not  love  them,  but  him- 
self, whom  truths  serve  as  servants  a  lord ;  and  when  truths  are 
servants,  in  such  case  they  do  not  enter  the  man,  and  open  any 
degree  of  his  life,  not  even  the  first,  but  only  reside  in  the  memory, 
as  scicntifics  under  a  material  form,  and  there  conjoin  themselves 
with  the  love  of  self,  which  is  corporeal  love.  From  these  con- 
siderations it  may  be  manifest  in  what  manner  man  becomes  ra- 
tional, viz.  that  he  becomes  rational  to  the  third  degree  by  the  spi- 
ritual love  of  what  is  good  and  true,  relating  to  heaven  and  the 


roV(  r.n.Nrvr,  iieavf.m  and  hell. 


!2{)3 


t;liurcli  ;  to  tl»c  second  degree  by  the  love  of  Avimt  is  sincere  and 
right ;  and  to  the  first  degree  by  the  love  of  what  is  just  and  efjui- 
tabhe ;  which  two  loves  also  become  spiritual  from  the  spiritual 
Jove  of  what  is  good  and  true,  because  this  flows-in  into  them,  and 
conjoins  itself  to  them,  and  forms  in  them  as  it  were  its  own  fare?. 
4G9.  S|)irits  and  angels  have  memory  alike  as  men  ;  for  what- 
soever they  hear,  see,  tliiiiU,  will,  and  do,  remains  with  tiu-m,  and 
likewise  by  it  their  rational  is  continually  cultivated,  and  this  to 
eternity ;  hence  it  is  that  spirits  and  angels  are  perfected  in  intel- 
ligence and  wisdom  by  the  knowledges  of  truth  and  good,  alike 
as  men  That  spirits  and  angels  have  memory,  has  also  been 
given  me  to  know  by  abundant  experience  ;  for  I  have  seen  that 
from  their  memory  all  things  were  called  forth  which  they  had 
thought  and  done,  both  in  pul)lic  and  in  private,  when  they  were 
with  other  spirits ;  and  likewise  that  they  who  were  in  any  trutlt 
from  simple  good,  were  imbued  with  knowledges,  and  by  them 
with  intelligence,  and  were  afterwards  raised  up  into  heaven.  It 
is  however  to  be  noted,  that  they  are  not  imbued  with  knowledges, 
and  by  them  with  intelligence,  beyond  the  degree  of  affection  of 
good  and  of  truth  in  which  they  were  in  the  world  ;  for  with  every 
spirit  and  angel  the  affection  remains,  both  in  quantity  and  quality, 
such  as  it  had  been  in  the  world,  and  this  is  afterwards  perfected 
by  impletion  [filling  it  up]  which  also  is  eflfected  to  eternity,  for 
there  is  nothing  but  what  is  capable  of  being  filled  to  eternity, 
since  every  thing  may  be  infinitely  varied,  thus  by  various  things 
be  enriched,  consequently  may  be  multiplied  and  fructified,  there 
being  no  end  to  any  good  thing,  because  it  is  from  the  Infinite. 
That  spirits  and  angels  are  continually  perfecting  in  intelligence 
and  wisdom  by  the  knowledges  of  truth  and  good,  may  be  seen  in 
the  articles  treating  on  the  wisdom  of  the  angels  of  heaven,  n.  265 
to  275 ;  concerning  the  nations  and  people  out  of  the  church  in 
heaven,  n.  318  to  328  ;  and  concerning  infants  in  heaven,  n.  329 
to  345  ;  and  that  this  extends  to  the  degree  of  the  affection  of  good 
and  of  truth  in  which  they  have  been  iji  the  world,  and  «ot  beyond 
it,  n.  349. 

38 


J94  iJONCERMNG    HEAVEN   AND    HELL 


That  Man  after  Death  is  of  a  quahtv  AciREEABLE  to 

THAT    OF    HIS    FORMER    LiFE    IN    THE    WoRLD. 

470.  That  every  one's  life  remains  with  him  after  death,  is 
known  to  every  christian  from  the  Word,  for  it  is  there  said,  in 
many  passages,  that  man  will  be  judged  and  recompensed  accord- 
ing to  his  deeds  and  works  ;  every  one  also,  who  thinks  from  good, 
and  from  essential  truth,  cannot  see  otherwise  than  that  he  who 
lives  well  comes  into  heaven,  and  that  he  who  lives  wickedly  comes 
into  hell  ;  nevertheless  he  who  is  in  evil,  is  not  willing  to  believe 
that  his  state  after  death  is  according  to  his  life  in  the  world,  but 
thinks,  especially  in  sickness^  that  heaven  is  open  to  every  one 
from  pure  mercy,  whatsoever  his  life  has  been,  and  that  it  is  ac- 
cording to  faith,  which  he  separates  from  life. 

471.  That  man  will  be  judged  and  recompensed  according  to 
his  deeds  and  works,  is  said  in  many  passages  in  the  Word,  some 
of  which  I  shall  here  adduce  :  "  The  Son  of  Man  shall  come  in  the 
glory  of  His  Father  with  His  angels,  and  shall  then  render  to  every 
one  according  to  his  works,"  Matt.  xvi.  17:  ^^  Blessed  are  the  dead 
who  die  in  the  Lord ;  yea  saith  the  spirit,  that  they  may  rest  from 
their  labours  ;  their  works  folloio  thctn,"  Rev.  xiv.  11 :  "/  will  give 
to  every  one  according  to  his  ico7-ks,"  Rev.  ii.  23:  '^  I  saw  the  dead, 
small  and  great,  standing  before  God,  and  the  hooks  were  opened, 
and  the  dead  were  judged  according  to  those  things  which  were  writ- 
ten in  the  books,  according  to  their  uwrks  :  the  sea  gave  up  those  who 
were  dead  in  it,  and  death  and  hell  gave  up  those  who  were  in  them ; 
and  they  ivere  judged  every  one  according  to  their  toorks,"  Rev.  xx. 
13,  15  :  "  Behold  I  come,  and  My  rcioard  is  with  Me  that  I  may 
give  to  every  one  according  to  his  works,"  Rev.  xxii.  12:  ^^  Every 
one  who  heareth  3Iy  words  and  doeth  them,  I  will  compare  to  a  pru- 
dent man,  but  every  one  who  heareth  My  words  and  doeth  them  not, 
is  compared  to  a  foolish  man,"  Matt.  vii.  24,  26 :  "  Not  every  one 
that  saith  unto  Me,  Lord,  Lord,  shall  enter  into  the  kingdom  of  the 
heavens:  many  shall  say  unto  Me  in  that  day.  Lord,  Lord,  have  we 
not  prophesied  by  Thy  Name,  and  by  Thy  Name  cast  out  demons, 
and  in  Thy  Name  done  many  virtues  ?  but  then  will  I  confess  to 
them,  I  know  you  not,  depart  from  Me  ye  workers  of  iniquity,''''  Matt. 
vii.  22,  23 :  "  Then  shall  ye  begin  to  say,  we  have  eaten  and  drunk 


CONCERNING  HEAVEN  AND  HELL.  295- 

hcfore  Tilt  c  J  Thou  hast  taught  in  our  struts;  but  J  ft:  shall  say,  I 
say  unto  you,  I  know  you  not,  ye  workers  of  iniquity, ^^  Luke  xiii.  25>. 
j26,  27 :  "  I  will  recompense  them  according  to  their  work,  and  accord- 
ing to  the  dad  of  their  hands,'^  Jer.  xxv.  14:  ^^  Jehovah,  whose 
eyes  are  open  on  all  the  ways  of  man,  to  give  to  every  one  according 
to  his  ways,  and  according  to  the  fruit  of  his  work,"  Jer.  xxxii.  19: 
•'  I  will  visit  upon  his  ways,  and  recompense  to  him  his  works,  llospa 
iv.  9:  "  Jehovah  docth  icith  us  according  to  our  ways,  and  according 
to  our  works,"'  Zrcli.  i.  0.  AA'licre  the  Lord  predicts  concerning 
the  last  jml-fment,  lie  recounts  iiolliing  but  works,  teaching  that 
they  should  enter  into  eternal  life  who  had  done  good  works,  and 
into  damnation  who  had  done  evil  work.  Matt.  xxv.  32  to  46;  not 
to  mention  many  other  passages,  where  the  subject  treated  of  is 
concerning  the  salvation  a^d  condemnation  of  man.  That  works 
and  deeds  are  the  external  life  of  man,  and  that  by  them  liis  inter- 
nal life  is  manifested  as  to  its  quality,  is  evident. 

472.  But  by  deeds  and  works  are  not  understood  deeds  and 
works  only,  such  as  are  presented  in  an  external  form,  but  also 
such  as  they  arc  in  the  internal  form;  for  every  one  knows  that 
every  deed  and  work  proceeds  from  man's  will  and  thought,  since 
if  it  did  not  proceed  thence,  it  would  be  a  mere  motion,  such  as  i^ 
that  of  an  automaton  and  image  ;  wherefore  a  deed  or  work, 
viewed  in  itself,  is  only  an  effect,  which  derives  its  soul  and  life 
from  the  will  and  thought,  insomuch  that  it  is  will  and  thought  in 
effect,  consequently  is  will  and  thought  in  an  external  form  : 
hence  it  follows,  that  such  as  the  will  and  thought  are  which  pro- 
duce a  deed  or  work,  such  likewise  is  the  deed  and  work;  if  the 
thought  and  will  be  good,  in  such  case  the  deeds  and  works  are 
good,  but  if  the  thought  and  will  be  evil,  in  such  case  the  deeds 
and  works  are  evil,  although  in  the  extei'nal  form  they  appear 
alike :  a  thousand  men  may  act  alike,  that  is,  may  present  a  simi- 
lar deed,  so  alike,  that  as  to  the  external  form  they  can  scarce  be 
distinguished,  and  yet  each,  viewed  iu  itself,  is  dissimilar,  because 
from  dissimilar  will :  as  for  example,  in  the  case  of  acting  sin- 
cerely and  jtistly  with  a  companion;  one  person  may  act  sincerely 
and  justly  with  him  to  the  intent  that  it  may  appear  that  he  is  sin- 
cere and  just  for  the  sake  of  himself  and  his  own  credit ;  another 
for  the  sake  of  the  world  and  of  gain  ;  a  tliird  for  the  sake  of  re- 
compense and  merit ;  a  fourth  for  the  sake  of  friendship;  a  fifth 


39d  eONCERNING  HEAVEN  AND  HELL. 

on  account  of  the  fear  of  the  law,  of  the  loss  of  reputation  and  of 
employment ;  a  sixth  to  engage  another  to  his  own  party  although 
it  be  evil ;  a  seventh  to  deceive  ;  thus  others  with  other  views  and 
purposes  ;  but  the  deeds  of  all  these,  although  they  appear  good, 
since  it  is  good  to  act  sincerely  and  justly  with  a  companion,  are 
still  evil,  inasmuch  as  they  are  not  done  for  the  sake  of  what  is 
sincere  and  just,  and  out  of  love  to  those,  but  for  the  sake  of  self 
and  the  world,  which  are  the  objects  loved,  and  to  which  love  what 
is  sincere  and  just  serves,  as  servants  a  lord,  whom  the  lord  de- 
spises and  casts  off  when  they  do  not  serve  him.  They  also  act 
sincerely  and  justly  with  a  companion  in  like  appearance  as  to  the 
external  form,  who  act  from  the  love  of  what  is  sincere  and  just, 
some  of  them  from  the  truth  of  faith  or  from  obedience,  because  it 
is  so  commanded  in  the  Word  ;  some  from  the  good  of  faith  or 
from  conscience,  because  from  religious  principle  ;  some  from  the 
good  of  charity  towards  their  neighbour,  because  his  good  ought  to 
be  consulted  ;  some  from  the  good  of  love  to  the  Lord,  because 
good  ought  to  be  done  for  the  sake  of  good,  thus  likewise  what  is 
sincere  and  just  for  the  sake  of  what  is  sincere  and  just,  which 
they  love  because  they  are  from  the  Lord,  and  because  the  Divine 
proceeding  from  the  Lord  is  in  them,  and  hence,  when  regarded 
in  their  very  essence,  they  are  divine  :  the  deeds  or  works  of  these 
latter  are  interiorly  good,  wherefore  also  they  are  exteriorly  good, 
for,  as  was  said  above,  deeds  or  works  are  altogether  of  such  a 
quality  as  the  thought  and  will  are  from  which  they  proceed,  and 
without  these  they  are  not  deeds  and  works,  but  only  inanimate 
motions.  From  these  considerations  it  is  manifest  what  is  meant 
by  works  and  deeds  in  the  Word. 

473.  Inasmuch  as  deeds  or  works  are  of  the  will  and  of  the 
thought,  therefore  also  they  are  of  the  love  and  the  faith,  conse- 
quently they  are  of  such  a  quality  as  the  love  and  faith  are ;  for 
whether  we  speak  of  the  love  or  the  will  of  man,  it  is  the  same 
thing,  and  whether  we  speak  of  faith  or  the  determinate  thought  of 
man,  it  is  also  the  same  thing,  for  what  a  man  loves,  this  he  like- 
wise wills,  and  what  a  man  believes,  this  he  likewise  thinks ;  if 
man  loves  what  he  believes,  in  this  case  he  likewise  wills  it,  and  as 
far  as  he  is  able  does  it :  every  one  may  know  that  love  and  faitU 
are  in  the  will  and  thought  of  man,  and  that  they  are  not  out  of 
them,  since  the  Avill  is  what  is  enkindled  by  love,  and  the  thought 


CONCtRNING    HEAVEN    AND    HELL-  297 

is  what  is  illustrated  in  matters  of  faith,  wherefore  none  are  illus- 
trated hut  those  who  can  think  wisely,  aud  accorchii^  to  lUustratioii 
they  think  truths  and  will  truilis,  or,  wiiat  is  the  same  lluiiii;,  they 
believe  truths  and  love  truths.* 

474.  It  is  however  to  be  noted,  that  will  makes  the  man,  and 
thought  only  so  far  as  it  proceeds  from  the  will,  and  that  deeds  and 
works  proceed  from  both  ;  or,  what  is  the  same  thing,  that  love 
makes  the  man,  and  faith  only  so  far  as  it  proceeds  from  love,  and 
that  deeds  and  works  proceed  from  both  :  hence  it  follows,  that 
the  will  or  love  is  the  very  man  himself,  for  the  things  which  pro- 
ceed are  of  that  from  which  they  proceed  ;  to  proceed  is  to  be  pro- 
duced and  presented  in  a  suitable  form  that  it  may  be  apperceived 
and  appear.t  From  these  considerations  it  may  be  manifest  what 
faith  is  separate  from  love,  viz.  that  it  is  no  faith,  but  only  science. 

*  That  as  all  things  in  the  universe,  wiiich  exist  according  to  order,  have  re- 
ference to  good  and  truth,  so,  with  man,  they  have  reference  to  will  and  under 
standing,  n.  803,  10122.  The  reason  is,  because  tlie  will  is  recipient  of  good, 
and  the  understanding  recipient  of  truth,  n.  3332,  3G23,  5332,  60G5,  G125,  7503, 
9300,  9930.  It  auiouiits  to  tiie  same  thing,  whether  we  speak  of  truth  or  faith, 
because  faith  is  of  truth  and  trutii  is  of  faitli,  and  it  amounts  to  the  same  thing 
wiicthcr  we  speak  of  good  or  of  love,  because  love  is  of  good  and  good  is  of 
love,  n.  43o3,  4997,  717S,  10122,  10367.  Hence  it  follows  that  the  understand- 
ing is  recipient  of  faitli,  and  the  will  of  love,  n.  7178,  10122, 103G7.  And  since 
the  understanding  of  man  is  capable  of  receiving  faith  in  God,  and  the  will  ca- 
pable of  receiving  love  to  God,  it  follows  that  man  is  capable  of  being  conjoined 
with  God  in  faith  and  love,  and  he  who  is  capable  of  being  conjoined  with  God 
in  love  and  faith  can  never  die,  n.  1523,  G323,  92-'Jl. 

t  That  the  will  of  man  is  the  very  esse  of  his  life,  because  it  is  the  receptacle 
of  love  or  good,  and  that  the  understanding  is  the  e.xistere  of  life  thence  derived, 
because  it  is  the  receptacle  of  faitii  or  truth,  n.  3<U9,  .5002,  9282.  Thus  that  the 
life  of  the  will  is  the  principal  life  of  man,  and  Unit  the  life  of  the  understanding 
proceeds  thence,  n.  585,  59(>,  3G19,  7342,  8885,  9282,  1007(3,  10109,  10110.  In 
like  manner  as  light  from  fire  or  flame,  n.  G032,  6314.  Hence  it  follows  that 
man  is  man  by  virtue  of  will  and  of  understanding  thence  derived,  n.  8911.9069, 
9071,  1007G,  10109,  10110.  Every  man  is  loved  and  esteemed  by  others  accor- 
ding to  the  good  of  his  will,  and  of  his  understanding  thence  derived,  for  he  ip 
loved  and  esteemed  who  willeth  well  and  understandeth  well,  and  he  is  rejected 
and  despised  who  understandeth  well  and  doth  not  will  well,  n.  6911,  1007C. 
That  man  after  death  remains  also  such  as  his  will  is  and  his  understanding 
thence  derived,  n.  9069,  9071,  93^G,  10153.  Consequently  that  man  after  death 
remains  such  as  his  love  is  and  his  taith  thence  derived,  and  that  the  things  whicli 
are  of  tuith,  and  not  at  the  same  time  of  love,  then  vanish,  because  they  are  nc 
m  the  man,  thus  not  of  the  maa,  n.  553,  2364,  10153 


•^98  CONCERNING  HEAVEN  AND  HELL. 

which  has  no  spiritual  life  in  it ;  in  like  manner  what  a  deed  or 
work  is  without  love,  viz.  that  it  is  not  a  deed  or  work  of  life,  but 
a  deed  or  work  of  death,  in  which  there  is  apparent  life  derived 
from  the  love  of  evil  and  from  the  faith  of  what  is  false ;  this  ap- 
parent life  is  what  is  called  spiritual  death. 

475.  It  is  further  to  be  noted,  that  in  deeds  or  works  the  whole 
man  is  exhibited,  and  that  his  will  and  thought,  or  his  love  and 
faith,  which  are  his  interiors,  are  not  complete,  until  they  are  in 
deeds  or  works,  which  are  the  exteriors  of  the  man  ;  for  these  lat- 
ter things  are  the  ultimates  in  which  the  former  terminate,  and 
without  terminations  they  are  as  it  were  things  incomplete,  which 
do  not  as  yet  exist,  thus  which  are  not  as  yet  in  the  man  :  to  think 
and  to  will  without  doing,  when  ability  is  given,  is  like  flame  in- 
closed in  .1  vessel,  which  becomes  extinct;  it  is  also  like  seed  cast 
upon  sand,  which  does  not  grow  up,  but  perishes  with  its  prolific 
principle  ;  whereas  to  think  and  to  will,  and  thence  to  do,  is  like  a 
flame  which  dispenses  heat  and  light  all  around  ;  and  it  is  like  seed 
in  the  ground,  which  grows  up  into  a  tree  or  a  flower,  and  gains 
existence.  Every  one  may  know  that  to  Avill  and  not  to  do,  when 
ability  is  given,  is  not  to  will,  also  that  to  love  and  not  to  do  good, 
when  ability  is  given,  is  not  to  love,  thus  that  it  is  only  to  think 
that  he  wills  and  loves,  consequently  that  it  is  thought  separate, 
which  vanishes  and  is  dissipated  :  love  and  will  is  the  very  soul  it- 
self of  a  deed  or  work,  forming  its  body  in  the  sincere  and  just  ac- 
tions which  the  man  does  ;  the  spiritual  body,  or  the  body  of  the 
spirit  of  man,  is  from  no  other  source,  that  is,  it  is  formed  from  no 
other  than  from  those  things  which  man  does  from  his  love  or  will 
[see  above,  n.  4G3]  ;  in  a  word,  all  things  of  the  man  and  of  his 
spirit  are  in  his  deeds  or  works.* 

47C.  From  these  considerations  it  may  now  be  manifest  what  is 
meant  by  the  life  which  remains  with  man  after  death,  viz.  that  it 

*  That  the  interior  things  successively  flow-in  into  exterio--,  oven  into  the  ex- 
treme or  ultimate,  and  that  there  they  exist  and  subsist,  n.  634,  G'239, 6405,  9216, 
9217.  That  they  not  only  flow-in,  but  also  form  in  the  ultimate  what  is  simul- 
taneous, in  what  order,  n.  5897, 6451 ,  8603, 10099.  That  hence  all  interior  things 
are  held  together  in  connexion,  and  subsist,  n.  9828.  That  deeds  or  works  arc 
the  ultimates,  containing  interior  things,  n.  10331.  Wherefore  to  bo  recompen- 
sed and  judged  according  to  deeds  and  works  is  to  be  recompensed  and  judged 
according  all  things  of  the  love  and  faith,  or  of  man's  will  and  thought,  because 
these  are  the  interior  things  contained  in  them,  n.  3147,  3934,.  6073,8911.  10331. 
10333. 


CONCERN'IXG  HEAVEN  AND  HELL.  iOM 

i>  his  love  and  tlif  faitli  tliciicp  ucrivpcl,  not  only  in  potency,  but 
nl.-jo  in  act,  thus  that  it  consists  in  deeds  or  works,  because  these 
contain  in  them  all  things  of  man's  love  and  faith. 

477.  It  is  tin-  rulinij  love  which  remains  with  man  rificr  death, 
neither  is  it  ever  clumired  to  eternity  :  every  one  is  influenced  bv 
several  loves,  but  still  they  all  have  reference  to  his  rulin;^  love,  and 
make  one  with  it,  or  tog-ether  compose  it  :  all  thinjrs  of  the  will, 
which  arrree  with  the  ruling  loves  are  called  loves,  because  they  arc 
loved  :  these  loves  are  interior  and  exterior,  there  being  some  whicl» 
are  immediately  conjoined,  and  some  which  are  mediately  conjoin- 
ed, some  which  are  nearer  and  some  which  arc  more  remote,  and 
some  which  are  rendered  subservient  in  various  manners  ;  all  taken 
together  constitute  as  it  were  a  kingdom,  for  such  is  their  arrange- 
ment with  man,  although  man  is  utterly  imacquaintcd  with  that  ar- 
rangement ;  nevertheless  something  is  manifested  to  him  in  the 
other  life,  for  according  to  their  arrangement  he  has  an  -extent  of 
thought  and  of  affection  there,  an  extent  into  heavenly  societies  if 
the  ruling  love  consists  of  heavenly  loves,  but  into  infernal  societie.": 
if  the  ruling  love  consists  of  infernal  loves.  That  all  the  thought 
and  aftection  of  spirits  and  of  angels  have  extent  into  societies,  ma^" 
be  seen  above  in  the  article  concerning  the  form  of  heaven  accor- 
ding to  which  consociations  and  communications  arc  there  effected. 

478.  But  the  things  which  have  been  hitherto  said  affect  only 
the  thought  of  the  rational  man,  and  therefore,  to  the  intent  that 
they  may  be  presented  to  apperception  before  the  senses,  I  shall 
adduce  some  experimental  cases  for  their  illustration  and  confir- 
mation. First,  that  man,  after  death,  is  his  own  love  or  his  own 
will.  Secondlv,  that  man  remains  to  eternity  such  as  he  is  as  to 
his  will  or  ruling  love.  Thirdly,  that  the  man  who  is  in  celestial 
and  spiritual  love  comes  into  heaven,  and  the  man  who  is  in  cor- 
poreal and  worldly  love,  without  celestial  and  spiritual,  into  hell. 
FouRTULv,  that  faith  does  not  remain  with  man,  unless  it  he 
grounded  in  heavenly  love.  Fifthly,  that  it  is  love  in  act  which 
remains,  thus  that  it  is  the  life  of  man. 

479.  That  man  after  death  is  his  oitn  love  or  his  oicn  7ciU,  has 
been  testified  to  me  by  manifold  experience.  The  universal  heav- 
en is  distinguished  into  societies  according  to  the  differences  of  the 
good  of  love,  and  every  spirit  who  is  elevated  into  heaven,  and 
becomes  an  angel,  is  conveyed  to  the  society  where  his  love  is,  and 


3f)0  CONCERNING    HEAVEN    AND    HEL!.. 

when  he  comes  thither  he  is  as  with  himself,  and  as  at  th»  house 
where  he  was  as  it  were  born ;  this  the  angel  perceives,  and  is 
there  consociated  with  his  like  :  when  he  departs  thence,  and  comes 
to  another  place,  there  is  constantly  something  of  resistance,  at- 
tended with  an  affection  of  desire  to  return  to  his  like,  thus  to  his 
ruling  love  :  in  this  manner  consociations  in  heaven  are  effected  : 
in  like  manner  in  hell,  where  also  they  are  consociated  according 
to  loves  contrary  to  heavenly  loves :  that  societies  are  what  con- 
stitute heaven,  and  likewise  hell,  and  that  they  are  all  distinguished 
according  to  differences  of  love,  see  above,  n.  41  to  50,  and  n.  200 
to  212.  That  man  after  death  is  his  own  love,  may  likewise  be 
manifest  from  this  consideration,  that  those  things  are  then  re- 
moved and  as  it  were  taken  away  from  him,  which  do  not  make 
one  with  his  ruling  love  ;  if  he  be  a  good  spirit,  all  things  discord- 
ant or  disagreeing  are  removed  and  as  it  were  taken  away,  and 
thus  he  is  let  into  his  own  love ;  in  like  manner  an  evil  spirit,  but 
with  this  difference,  that  from  the  latter  truths  are  taken  away, 
whilst  from  the  good  spirit  falses  are  taken  away,  until  at  length 
each  becomes  liis  own  love ;  this  is  effected  when  the  man-spirit  is 
brought  into  the  third  state,  which  will  be  treated  of  in  what  fol- 
lows. When  this  effect  takes  place,  he  then  turns  his  face  con- 
stantly to  his  love,  which  he  has  continually  before  his  eyes,  in 
whatsoever  direction  he  turns  himself  [see  above,  n.  123,  124.] 
All  spirits  may  be  led  at  pleasure,  provided  only  they  be  kept  in 
their  ruling  love,  nor  can  they  resist,  howsoever  they  may  be  aware 
that  this  is  the  case,  and  think  that  they  will  resist ;  on  several  oc- 
casions the  trial  has  been  made,  whether  they  can  act  in  any  re- 
spect contrary  to  it,  but  in  vain ;  their  love  is  as  a  bond,  or  as  a 
rope,  with  which  they  are  as  it  were  tied  round,  by  which  they 
may  be  drawn,  and  from  which  they  cannot  loosen  themselves  : 
the  case  is  similar  with  men  in  the  world,  who  are  also  led  by  their 
own  love,  and  by  that  love  are  led  by  others ;  but  more  so  when 
they  become  spirits,  because  then  it  is  not  allowed  to  present  to 
appearance  any  other  love,  and  to  assume  a  semblance  of  what  is 
not  properly  their  own.  That  the  spirit  of  man  is  his  ruling  love, 
is  made  manifest  in  all  consociation  in  the  other  life,  for  so  far  as 
any  one  acts  and  speaks  according  to  the  love  of  another,  so  far 
the  latter  appears  with  a  full,  cheerful,  lively  countenance  through- 
out ;  but  so  far  as  any  one  acts  and  speaks  contrary  to  his  love,  so 


CONCERMNG  HEAVEX  AND  HELL.  301 

f;\r  liis  countenance  beajins  to  be  changed,  to  be  obscured,  and  not 
to  appear,  and  at  ionv;lli  it  totally  disappears  as  if  he  bad  not  been 
there  ;  that  tliis  is  tlie  case,  I  have  often  wondered  at,  because 
nothing  of  the  kind  can  have  place  in  t)ic  world;  but  I  have  been 
tohl,  that  the  case  is  simdar  with  the  spirit  in  man,  which,  when  it 
averts  it>elf  from  another,  is  no  lonjjcr  in  tlie  viewofhiin.  That  a 
spirit  is  his  ruhng  h)ve,  was  also  made  evident  from  this  considera- 
tion, that  every  spirit  seizes  upon  and  appropriates  to  himself  all 
thiiiiTs  which  are  in  agreement  with  his  love,  and  rejects  and  alien- 
ates from  himself  all  things  which  are  not  in  agreement :  the  love 
of  every  one  is  like  spongy  and  porous  wood,  which  imbibes  such 
fluids  as  conduce  to  its  vegetation,  and  repels  all  others ;  and  it  is 
like  animals  of  every  kind,  which  know  their  proper  food,  and  ap- 
petite those  things  which  agree  with  their  nature,  and  hold  in  aver- 
sion those  things  which  disagree  ;  for  every  love  is  willing  to  be 
nourished  by  its  own,  evil  love  by  falses,  and  good  love  by  truths  : 
occasionally  it  has  been  given  me  to  see,  that  certain  simple  good 
spirits  were  desirous  to  instruct  the  evil  in  truths  and  goods,  but 
that  the  latter  fled  away  far  from  the  instruction,  and  when  they 
came  to  their  own,  seized  with  much  jdcasure  on  tlie  falses  which 
were  in  agreement  with  their  love  :  also  that  good  spirits  dis- 
coursed with  each  other  concerning  truths,  which  were  heard  with 
gratification  by  the  good  who  were  present,  but  not  attended  to  by 
the  evil  who  were  also  present,  and  who  seemed  as  if  they  did  not 
hear.  In  the  world  of  spirits  appear  ways,  some  lending  to  heav- 
en, some  to  hell,  every  one  to  some  society  ;  good  spirits  go  in  no 
other  ways  than  in  those  which  lead  to  heaven,  and  to  the  society 
which  is  in  the  good  of  their  own  love,  and  they  do  not  see  the 
ways  which  are  in  another  direction;  but  evil  spirits  go  in  no 
other  ways  than  in  those  which  lead  to  hell,  and  to  that  society 
there  which  is  in  the  evil  of  their  own  love,  neither  do  they  see 
the  ways  which  are  in  another  direction  ;  and  if  they  see  them, 
liiey  arc  still  not  willing  to  walk  in  them.  Such  ways  in  the  spir- 
itual world  are  real  appearances,  which  correspond  to  truths  or 
falses  ;  wherefore  ways,  in  the  Word,  signify  truths  or  falses.* 

That  way,  path,  road,  a  street,  a  broad  street,  signify  truths,  whicli  lead  to 
good,  and  a)so  falses  which  lead  to  evil,  n.  C27,  2333,   10422.     That  to  sweep  a 
way  denotes  to  prepare  for  the  reception  of  truths,  n.  3145.     That  to  make  a 
39 


30ii  CONCERNING    HliAVJiN    AN/J    HELL. 

From  these  documents  of  experience  confirmation  is  given  to  what 
was  before  said  from  reason,  viz.  that  every  man  after  death  is  his 
own  love,  and  his  own  will:  it  is  said,  "  liis  own  will,"  because 
the  will  of  every  one  is  his  love. 

480.  'riiat  man  after  death  remains  to  eternity  such  as  he  is  as  to 
his  will  or  ruling  love,  has  also  been  confirmed  by  abundant  expe- 
rience. It  has  b  -en  granted  me  to  discourse  with  some  wlio  lived 
two  thousand  years  ago,  and  whose  lives  are  described  in  history, 
and  hence  made  known  ;  they  w^erc  found  to  be  still  like  them- 
selves, and  altogether  such  as  they  had  been  described,  thus  of  the 
.same  quality  as  to  the  love  from  which  and  according  to  which 
their  lives  were  formed.  There  were  others  who  lived  seventeen 
iiundred  years  ago,  and  were  also  made  known  by  history  ;  and 
there  were  others  who  lived  four  hundred  years  ago,  and  some 
three,  and  so  forth,  with  Avhom  also  it  was  granted  to  converse,  and 
it  was  found  that  a  similar  affection  still  prevailed  amongst  them, 
with  no  other  difterence  than  that  the  delights  of  their  love  were 
turned  into  such  things  as  correspond.  It  w^as  said  by  the  angels, 
that  the  life  of  the  ruling  love  is  never  changed  with  any  one  to 
eternity,  inasmuch  as  every  one  is  his  own  love,  and  therefore  to 
change  it  with  a  spirit  would  be  to  deprive  him  of  his  life,  or  to 
extinguish  it.  They  explained  also  the  reason,  viz.  that  man  after 
death  can  no  longer  be  reformed  by  instruction,  as  in  the  world, 
because  the  ultimate  plane,  which  consists  of  natural  knoAvledges 
and  affections,  is  then  quiescent,  and  cannot  be  opened,  because  it 
is  not  spiritual  [see  above,  n.  464,]  and  that  upon  that  plane,  the 
interiors  which  are  of  the  mind  [mens]  or  of  the  mind  [animus]  rest 
as  a  house  on  its  foundation,  and  that  hence  it  is  that  man  remains 
to  eternity  such  as  the  life  of  his  love  had  been  in  the  world.  The 
angels  wonder  exceedingly  that  man  is  not  aware  that  every  one  is 
of  such  a  quality  as  his  ruling  love  is,  and  that  many  believe  that 
they  may  be  saved  by  immediate  mercy,  and  by  faith  alone,  without 
any  regard  to  the  quality  of  the  life,  and  that  they  do  not  knoW 
Ihat  divine  mercy  is  mediate,  and  that  it  consists  in  being  led  by 
the  Lord  both  in  the  world  and  afterwards  to  eternity,  and  that 
they  are  led  by  mercy  w  ho  do  not  live  in  evil ;  and  that  neither  do 

way  known,  when  concerning  the  Lord,  denotes  to  in:itriict  in  truths  which  lead 
lo  good,  n.  10564. 


coiVCEiiNixn  iiF.Avr.v  and  iif.ll.  30iJ. 

they  know  tliul  faith  is  tlie  aflection  of  truth  prorficding  from  ihr 
heavenly  love  which  is  from  the  Lord. 

481.  That  the  man  who  is  in  celestial  and  spiritual  lore  comes  in- 
fo hiOvcn,  and  the  man  who  is  in  corporeal  and  trorldli/  love,  without 
celestial  and  spiritual,  into  hell,  mi<,'ht  he  made  evident  to  me  from 
all  whom  I  saw  taken  up  into  heaven,  and  cast  into  liell :  they  who 
were  taken  up  into  heaven  had  been  in  celestial  and  sj)iritual  love 
as  to  life,  but  they  who  wore  cast  into  hell  had  formed  their  lives 
from  corporeal  and  worldly  love  :  celestial  love  consists  in  loving 
what  is  ijood,  sincere,  and  just,  because  it  is  good,  sincere,  and  just, 
and  in  doing  accordingly  under  the  influence  of  that  love,  whence 
they  derive  the  life  of  what  is  good,  sincere,  and  just,  which  is  ce- 
lestial life  ;  they  who  love  those  for  the  sake  of  those,  and  do  them 
or  live  them,  love  also  the  Lord  above  all  things,  because  those  are 
from  Him,  and  they  also  love  their  neighbour,  because  those  are 
the  ncighl)our  who  ought  to  be  loved  :*  but  corporeal  love  consists 
in  loving  what  is  good,  sincere,  and  just,  not  for  the  sake  of  those, 
hut  for  the  sake  of  self,  because  to  secure  thereby  reputation,  hon- 
our, and  gain,  in  which  case  they  do  not  regard  the  Lord  and  their 
neighbour  in  what  is  good,  sincere,  and  just,  but  themselves  and  the 
world,  taking  delight  in  fraud,  which  fraud  renders  good  evil,  sin- 
cerity insincere,  and  justice  unjust,  so  that  evil,  insincerity  and  in 
justice  are  principally  loved.     Inasmuch  as  the  love  thus  determines 

*  Tliat  tlic  Lord,  in  tlic  supreme  sense,  is  the  neighbour,  breause  lie  ought 
lo  be  loved  above  all  things;  but  that  to  love  the  Lord  is  to  love  that  wiiicli  is 
from  Ilim,  because  lie  Iliinsolf  is  in  every  thing  wliioh  is  from  Himself,  thus  it 
is  to  love  what  is  good  and  true,  n.  2425,  8410,  rtTUO,  071 1,  68i;»,  0S23,  f-123. 
That  to  love  what  is  good  and  true,  wliich  is  from  Him,  is  lo  live  according  to 
those  principles,  and  that  this  is  to  love  the  Lord,  n.  10143, 10153,  lOolo,  10336, 
10578,  10648.  That  every  man,  and  society,  also  a  mans  country  and  the 
church,  and,  in  the  universal  sense,  the  kingdom  of  the  Lord,  are  the  neighbour, 
and  that  to  do  them  good  from  the  love  of  good,  according  to  the  quality  of  their 
state,  is  to  love  the  neiglibonr  ;  tlius  their  good,  which  is  to  be  consulted,  is  tlic 
neighbour,  n.  Csl8  to  fiS24,  8123.  That  moral  good  also,  which  is  sincerity,  and 
civil  good,  wiiich  is  justice,  arc  the  neigiihour ;  and  tliat  to  act  sincerely  and 
justly  from  the  love  of  sincerity  and  justice  is  to  love  the  ncighbou%  n.  2015. 
473'»,  812<),  8V21,  8123,  8123.  Hence  that  charily  towards  the  neighbour  extends 
itself  to  all  things  of  the  life  of  man,  and  that  to  do  what  ia  good  and  just,  and 
to  act  sincerely  from  the  lieart,  in  every  function  and  in  every  work,  is  to  love 
(he  neighbour,  n.  2417,8121,  8124.  That  doctrine  in  tbc  ancient  church  wa.sthc 
doctrine  of  charity,  an  1  that  hence  they  had  wisdom,,  n.  2417,  23:^3.  341».  342''i 
4844,  6628. 


304  CONCERNING    HEAVEN    AND    IIELL. 

the  life  of  every  one,  therefore  all,  as  soon  as  they  come  after  death 
into  the  world  of  spirits,  arc  explored  as  to  their  quality,  and  are 
brought  into  connexion  with  those  who  are  in  similar  love,  they  who 
are  in  heavenly  love  with  those  who  are  in  heaven,  and  they  who 
are  in  corporeal  love  with  those  who  are  in  hell :  and  likewise  when 
they  hare  passed  through  a  first  and  second  state,  they  are  so  sepa- 
rated, that  they  no  longer  see  each  other  nor  know  each  other;  for 
every  one  becomes  his  own  love,  not  only  as  to  the  interiors  which 
are  of  the  mind,  but  also  as  to  the  exteriors  which  are  of  the  face, 
of  the  body,  and  of  the  speech,  since  every  one  becomes  an  effigy 
of  his  own  love,  even  in  externals :  they  who  are  corporeal  loves, 
appear  gross,  obscure,  black,  and  deformed  ;  but  they  who  are  heav- 
enly loves,  appear  cheerful,  bright,  fair  and  beautiful :  the}' are  also 
altogether  dissimilar  as  to  their  minds  and  thoughts  ;  they  who  are 
heavenly  loves  are  likewise  intelligent  and  wise  ;  but  they  who  are 
corporeal  loves  are  stupid,  and  like  persons  infatuated.     When  it  is 
given  to  inspect  the  interiors  and  exteriors  of  the  thought  and  affec- 
tion of  those  who  are  in  heavenly   love,  the  interiors  appear  like 
light,  in  some  cases  like  flaming  light,  and  the  exteriors  in  various 
beautiful  colours  like  rainbows ;  but  the  interiors  of  those  who  are 
in  corporeal  love  appear  as  somewhat  black,  because  they  are  clos- 
ed, and  in  some  cases  as  dusky  fire,  which  is  the  case  witli  those 
who  had  been  interiorly  in  mahgnant  deceit  ;  but  the  exteriors  ap- 
pear of  a  dirty  colour,  and  disagreeable  to  the  sight ;  (the  interi- 
ors and  exteriors,  which   are  of  the  mind  [?«f?z<;]  and  of  the  mind 
[anifnus],  are  presented  visible,  in  the  spiritual  world,  as  often  as  it 
is  well-pleasing  to  the   Lord).     They   again   who  are  in  corporeal 
love,   see   nothing  in  the  light  of  heaven,   which  to  them  is  thick 
darkness,  whereas  the  light  of  hell,  which  is  as  light  from  burning 
coals,  is  to  them  as  clear  light  ;  in  the  light  of  heaven  also  their  in- 
terior sight  is  darkened,  insomuch  that  they  are  insane,  wherefore 
they  shun  it,  and  hide  themselves  in  caves  and  caverns,  at  a  depth 
according  to  the   falses  derived   from   evils   prevalent  with  them ; 
but,  on  the  other  hand,  they  who  are  in  heavenly  love,  the  more 
interiorly  or  superiorly  that  they  come  into  the  light  of  heaven,  so 
much  the  more  clearly  do  they  sec  all  things,  and  likewise  all  things 
more  beautiful,  and  so  much  the  more  intelligently  and   m  isely  do 
they  perceive  truths.     They  who  are  in  corporeal  love,  cannot  in 
any  wise  live  in  the  heat  of  heaven,  for  the  heat  of  heaven  is  heav- 


CONCEUNMNW    lir.AVr.N    AND    III'.I.L.  'JOo 

v\\\y  love,  but  in  the  licat  of  licll,  uliich  is  tin-  love  of  exrrcisiiijj; 
rage  towards  others  wlio  «lc»  not  ravoiir  tlicmselxcs  ;  eoiitempt  of 
others,  enmity,  hatred,  reveiijre,  are  tlie  deh<;ht.s  of  their  love,  and 
when  they  are  in  those  dehirhts,  tliey  are  in  their  hiV,  not  at  all 
knowing  what  it  is  to  do  2;ood  to  others  from  ijood,  and  for  the  sake 
of  good,  but  only  to  do  good  from  evil,  and  for  the  sake  of  evil. 
Neither  can  they  who  are  in  corporeal  love  respire  in  luaxcii,  for 
when  any  evil  spirit  is  conveyed  thither,  he  draws  his  breath  as  one 
who  is  in  an  agony  of  i)ain  ;  whereas  they  \\  ho  are  in  heavenly 
love  respire  the  more  freely,  and  live  the  more  fully,  in  proportion 
as  they  arc  admitted  more  interiorly  into  heaven.  I'rom  these  con- 
siderations it  may  be  manifest,  that  celestial  and  spiritual  love  is 
lieaven  with  man,  because  on  that  love  are  inscribed  all  things  of 
l:eaven;  and  that  corporeal  and  worldly  love,  without  celestial  and 
spiritual,  are  hell  with  man,  because  on  those  loves  are  inscribed 
all  things  of  hell.  Hence  it  is  evident,  that  he  who  is  in  celestial 
and  spiritual  love  comes  into  heaven,  and  he  who  is  in  corporeal 
and  worldly  love  without  celestial  and  spiritual,  into  hell. 

482.  That  faith  does  not  rtmain  trith  man  if  it  be  not  grounded 
in  heavenhj  love,  has  been  made  manifest  to  me  by  so  much  expe- 
rience, that  if  all  things  were  to  be  adduced  which  I  have  seen  and 
heard  on  the  subject,  they  would  fill  a  volume  :  this  I  can  testify, 
that  there  is  no  faith  at  all,  neither  cau  any  be  given,  with  those; 
who  are  in  corporeal  and  worldly  love  without  celestial  and  spirit- 
ual, and  that  it  is  only  science,  or  a  persuasion  that  a  thing  is  true, 
because  it  serves  their  love  :  several  also  of  those  who  supposed 
that  they  had  been  in  the  faith,  were  brought  to  those  who  were 
in  the  faith,  and  on  this  occasion,  when  communication  was  given, 
they  perceived  tliat  they  had  no  faith  at  all;  they  confessed  also, 
afterwards,  that  merely  to  believe  what  is  true,  and  to  believe  the 
Word,  is  not  faith,  but  to  love  truth  from  heavenly  love,  and  to 
will  and  do  it  from  interior  affection :  it  was  likewise  shown  that 
their  persuasion,  which  they  called  faith,  was  only  like  the  light  of 
winter,  in  which,  because  there  is  no  heat,  all  things  on  the  earth, 
being  frozen  up,  are  torpid,  and  are  buried  in  snow  ;  wherefore  the 
light  of  persuasive  faith  with  them,  as  soon  as  it  is  shone  upon  by 
the  rays  of  the  light  of  heaven,  is  not  only  extinguished,  but  also 
becomes  as  thick  darkness,  in  which  no  one  sees  himself;  and  on 
this  occasion  the  interiors  at  the  same  time  arc  so  darkened,  that 


■30(i  CONCERNING    HEAVEN    AND    HELL. 

they  understand  nothing  at  all,  and  at  length  grow  insane  from 
falses.  Wherefore  with  such,  all  the  truths  are  taken  away  which 
ihey  had  learned  from  the  Word  and  from  the  doctrine  of  the 
church,  and  had  called  the  truths  of  their  faith,  and  in  their  place 
they  are  imbued  with  every  false  which  is  in  agreement  with  the 
evil  of  their  life  :  for  all  are  let  into  their  own  loves,  and  with  them 
into  concordant  falses,  and  on  this  occasion  they  hate  and  hold  in 
aversion,  and  thus  reject  truths,  because  they  are  repugnant  to  the 
falses  of  evil  in  which  they  are.  This  I  can  testify  from  all  my  ex- 
perience concerning  the  things  nf  heaven  and  hell,  that  they  who 
from  doctrine  have  confessed  fiiith  alone,  and  have  been  in  evil  as 
to  life,  are  all  in  hell ;  I  have  seen  them  cast  down  thither  to  the 
number  of  several  thousands,  of  whom  an  account  may  be  seen  in 
a  small  work  concerning  the  Last  Judgment  and  the  Destruction  of 
Bcd>i/Ion. 

483.  That  lave  in  act  is  ichat  remains,  thus  that  the  life  of  man 
remains,  follows  as  a  conclusion  from  what  has  been  just  now  shown 
from  experience,  and  from  what  has  been  above  said  concerning 
deeds  and  works ;  love  in  act  is  work  and  deed. 

484.  It  is  to  be  noted  that  all  works  and  deeds  are  of  moral 
and  civil  life,  and  hence  that  they  regard  what  is  sincere  and  right, 
also  what  is  just  and  equitable  ;  what  is  sincere  and  right  is  of 
moral  life,  and  what  is  just  and  equitable  is  of  civil  life  :  the  love 
from  which  those  are  brought  into  efl'ect,  is  either  heavenly  or  in- 
fernal ;  works  and  deeds  of  moral  and  civil  life  are  heavenly,  if 
they  are  done  from  heavenly  love,  for  the  things  done  from  heav- 
enly love  are  done  from  the  Lord,  and  the  things  done  from  the 
Lord  are  all  of  them  good  ;  but  the  deeds  and  vrorks  of  moral  and 
civil  life  are  infernal,  if  they  are  done  from  infernal  love,  for  the 
things  done  from  this  love,  which  is  the  love  of  self  and  of  the 
world,  are  done  from  the  man  himself,  and  the  things  done  from 
the  man  himself  are  all  in  themselves  evil  ;  for  man,  viewed  in 
himself,  or  his  proprium,  is  nothing  but  evil.* 

*  That  the  proprium  [selfhood]  of  man  consists  in  loving  himself  more  than 
God,  and  the  world  more  than  heaven,  and  in  making  light  of  his  neighbour  in 
comparison  with  himself,  thus  that  it  consists  in  the  love  of  self  and  of  llic  world, 
n.  G34,  731,  '1317.  That  it  is  this  proprium  into  which  man  is  horn,  and  that  it 
is  dense  evil,  n.  210,  215,  731,  874,  875,  870,  087,  1047,  2307,  2318,  3518,  S701, 
3312,  6480,  8550,  102^3, 10284, 10286,  i0731 .     'J'hat  from  the  proprium  of  man 


«:oNi  i;uMX<;   iii:vvi:n   .wn  hell.  '.iO'i 


That  the  Delights  ov  tmi:  Lu'e  of  every  one  after  Death 
are  tiknei>  into  rorkespondent  ones. 

485.  Tliat  tile  niliii"^  aflectioa  or  predominant  luvc  remains  tn 
ftcrnity  w  lli  tvery  one,  was  shown  in  the  preccilin":^  article  ;  but 
that  the  deh-^hts  ol"  that  atrection  or  h)ve  arc  turned  into  corres- 
pondent ones,  remains  now  to  be  shown  :  by  being  turned  into 
corresi)ondcnt  ones,  is  meant  into  i>[)iritual  deli^iits  which  arc  cor- 
respondent to  natural :  tliat  they  are  turned  into  s])iritual  dehghts, 
may  be  manifest  from  this  consideration,  that  man,  so  long  as  he 
is  in  his  terrestrial  body,  is  in  the  natural  world,  but  when  ho 
leaves  that  body,  he  comes  into  the  spiritual  world,  and  puts  on  :i 
spiritual  body.  That  the  angels  are  in  a  perfect  human  form,  and 
likewise  men  after  death,  and  that  their  bodies,  with  which  they 
arc  clothed,  are  spiritual,'  may  be  seen  above,  n.  73  to  77  :  and  n. 
I'i'^  to  400 :  and  what  the  correspondence  is  of  things  spiritual 
with  things  natural,  n.  87  to  115. 

486.  All  the  delights  appertaining  to  man  arc  of  his  ruling  love, 
for  man  is  not  sensil)lo  of  any  other  delight  than  of  what  he  loves, 
ilius  he  is  most  sensible  of  that  which  he  loves  above  all  things,  for 
whether  we  speak  of  the  ruling  love,  or  of  that  which  is  loved 
above  all  things,  it  is  the  same  thing.  Those  delights  are  various  ; 
ihere  are  as  many  in  general  as  there  are  ruling  loves,  conse- 
quently as  many  as  there  arc  men,  spirits  and  angels,  for  the 
ruling  love  of  one  is  not  in  every  respect  like  that  of  another ; 
hence  it  is  that  no  two  faces  are  exactly  alike,  for  the  face  is  an 
image  of  the  mind  of  every  one,  and  in  the  spiritual  world  is  an 
image  of  every  one's  ruling  love  :  the  specific  delights  of  every  one 
are  also  of  infinite  variety,  nor  is  one  delight  of  anyone  altogether 
like  to  or  the  same  with  another,  whether  they  be  regarded  as  suc- 

lornqtli  not  only  all  tliat  is  c\  il,  but  likewise  all  that  is  talic,  n.  1047,  10283, 
10284,  10280.  Tliat  tlic  evils,  which  aru  from  the  proi)riiim  of  man,  arc  con- 
Ipfupt  of  others,  enmity,  hatred,  revenge,  cruelty,  doceit,  n.  CG67,  7372,  7373 
7:m,  9348,  10038,  10742.  That  so  far  as  the  propriuni  of  man  hath  rule,  so  far 
tlif  good  of  love  and  the  truth  of  faith  are  either  rejected,  or  sufTocutod,  or  per- 
verted, n.  2041,  74<tl,  74S>2,  7(143,  84S7,  10455,  10743.  That  the  propriun.  of 
man  is  hell  with  him,  n.  C!)4,  i^480.  That  the  good,  wliich  man  docth  from  the 
proprium,  is  not  good,  but  in  itself  evil,  n.  8478. 


308  OONCERNING  HEAVEN  AND  HELL. 

ceeding"  one  after  another,  or  as  abiding  together  one  Avith  the 
other,  for  in  neither  case  is  one  given  the  same  with  anotlier ;  ne- 
vertheless these  specific  dehghts  with  every  one  have  reference  to 
his  one  h)ve,  Avhich  is  the  ruHng  love,  for  they  compose  it,  and  tlius 
make  one  with  it :  in  like  manner  all  delights  iu  general  have  re- 
ference to  one  universally  ruling  love,  in  heaven  to  love  to  the 
Lord,  and  in  hell  to  the  love  of  self. 

487.  What  and  of  what  quality  the  .spiritual  delights  arc  into 
"which  the  natural  delights  of  every  one  after  death  are  turned, 
cannot  be  known  from  any  other  source  than  from  the  science  of 
correspondences;  this  science  teaches,  in  general,  that  nothing 
}uitural  is  given  which  has  not  something  spiritual  corresponding 
to  it,  and  it  also  teaches,  specifically,  what  and  of  Avliat  quality 
that  is  which  corresponds  ;  wherefore  whosoever  is  in  that  science 
may  know  (cognosco)  and  know  (scio)*  his  own  state  after  death, 
provided  he  only  knows  (scio)  his  own  love,  and  what  his  quality 
is  in  the  universally  ruling  love,  to  which  all  loves  have  reference, 
as  was  said  just  above.  But  to  know  the  ruling  love,  is  impossible 
for  those  Avho  are  in  the  love  of  self,  because  they  love  what  is 
their  own,  and  call  their  ovs^n  evils  goods,  and  at  the  same  time  call 
the  falses  Avhich  favour  them,  and  by  which  they  confirm  their  own 
CA'ils,  truths  ;  nevertheless,  if  they  are  willing,  they  may  know  it 
from  others  who  are  wise,  since  these  see  what  they  themselves  do 
not  see ;  but  neither  is  this  possible  with  those  who  are  so  intoxi- 
cated with  the  love  of  self,  as  to  reject  all  teaching  of  those  Avho 
are  wise.  But  they  who  are  in  heavenly  love,  receive  instruction, 
and  see  their  own  evils  into  Avhich  they  were  born,  Avhilst  they  are 
betrayed  into  them,  discerning  them  by  virtue  of  truths,  for  these 
make  evils  manifest :  for  every  one  is  capable,  by  virtue  of  truth 
which  is  derived  from  good,  of  seeing  evil,  and  the  false  which  at- 
tends it,  but  no  one  can  see  what  is  good  and  true  from  evil ;  the 
reason  is,  because  the  falses  of  evil  are  darkness,  and  likewise  cor- 
respond to  darkness,  wherefore  they  who  are  in  falses  derived  from 
evil  are  as  blind  persons,  who   do   not   see  the  things  which  are  in 

*  The  Author  here  makes  a  distinction  between  the  two  Latin  terms  cognosco 
and  scio,  whicli  distinction  cannot  be  expressed  in  the  English  language.  He 
applies  the  term  cognosco  to  all  that  knowledge  which  is  derived  from  the  Word 
of  God,  and  the  term  scio  to  the  knowledge  which  man  derives  from  other 
sources.     See  also  the  Note  at  n.  412.  Tr. 


CONCEUXING    IIE.VVEN    AXU   HELL.  -iW 

light,  they  likewise  shun  them  like  birds  of  night  :*  but  truths  de- 
rived from  good  are  light,  and  likewise  correspond  ti>  light  [see 
above,  n.  TiOto  131  ;J  whcrefiire  they  who  are  in  truths  derived 
from  good,  are  seers  and  persons  whose  eyes  are  open,  and  dis- 
■cern  those  things  which  are  of  light  and  of  shade.  On  these 
subjects  it  has  also  been  given  me  to  be  conhrined  by  experience  ; 
the  angels  who  are  in  the  heavens  both  see  and  perceive  the 
evils  aiul  falses  which  occasi(mally  arise  in  themselves,  and  likewise 
the  evils  and  falses  wluoh  prevail  in  the  spirits  in  the  world  of 
spirits  who  are  connected  with  the  hells,  but  the  spirits  themselves 
cannot  see  their  own  evils  and  falscs ;  what  the  good  of  heavenly 
love  is,  what  conscience,  Avhat  sincerity  and  justice  except  it  be  for 
the  sake  of  themselves,  what  it  is  to  be  led  by  the  Lord,  they  do 
not  comprehend,  insisting  that  there  are  no  such  things,  thus  that 
they  are  of  no  account.  These  observations  are  made  to  the  intent 
that  man  may  explore  himself,  and  from  his  delights  may  discover 
his  love,  and  hence,  as  far  as  can  be  known  from  the  science  of 
correspondences,  may  know  the  state  of  his  own  life  after  death. 

488.  In  what  manner  the  delights  of  every  one's  life  are  turned 
after  death  into  corresponding  delights,  may  indeed  be  known  from 
the  science  of  correspondences,  but  inasmuch  as  that  science  is  not 
as  yet  made  public,  I  shall  endeavour  to  throw  light  on  the  subject 
by  some  cases  of  experience.  All  they  who  are  in  evil,  and  have 
confirmed  themselves  in  falses  against  the  truths  of  the  church, 
especially  they  who  have  rejected  the  Word,  shun  the  light  of 
heaven,  and  plunge  themselves  into  hiding-places,  which  in  the 
apertures  appear  extremely  dark,  and  into  clefts  of  rocks,  where 
they  hide  themselves,  and  this  because  they  have  loved  falses  and 
liave  hated  truths,  for  such  hiding-places,  and  likewise  the  clefts 
i»f  rocks, t  and   also   iulscs,  correspond  to   darkness,  and  light  to 

That  darkness,  in  the  Word,  from  correspondence  signifies  falscs,  and  thick 
darkness  the  falscs  of  evil,  n.  1839,  lS(><t,  7GSrf,  7711.  Tliat  the  li^'ht  of  heaven 
is  thick  darkness  to  the  evil,  n.  ISGl,  78'32,  811)7.  That  they  who  are  in  the 
bells  are  said  to  be  in  darkness,  because  in  the  falses  of  evil,  concerning  whom, 
n.  1W40,  1418,  4531.  That  the  blind,  in  the  Word,  signify  those  who  are  in 
falses,  and  arc  not  willing  to  be  instructed,  n.  2333,  6'JW. 

t  That  a  hole  and  cleft  of  a  rock,  in  the  Word,  signifies  an  obscure  and  false 
principle  of  faith,  n.  10582.  Because  a  rock  signifies  faith  from  the  Lord,  ii 
aoSl,  lOoSO  :  and  a  stone  the  truth  of  fuith.  n.  114,  043, 1003,  3720,  6426,  8608, 
1 037U. 

40 


310  CONCERNING    HEAVEN    AND    HELt. 

truths;  their  dehjrht  is  to  dwell  there,  and  it  is  undeli£,htfiil  to  theia 
to  dwell  in  open  plains.  The  case  is  similar  with  those  who  have 
found  delight  in  clandestine  and  insidious  purposes,  and  in  the 
concealment  of  treacherous  desijrns,  for  they  likewise  conceal  them- 
selves in  those  hiding-places,  and  enter  into  vaults  wliich  are  so 
obscure,  that  they  cannot  even  see  each  other,  but  whisper  to  each 
other  in  the  corners ;  such  is  the  chanj^e  of  the  delight  of  their 
love.  They,  again,  who  have  applied  themselves  to  the  study  of 
the  sciences,  without  any  other  end  than  to  acquire  the  reputation 
of  learning,  and  who  have  not  cultivated  the  rational  by  those 
sciences,  and  have  hence  from  self-conceit  taken  delight  in  the 
things  of  memory,  love  sandy  places,  which  they  choose  in  prefer- 
ence to  fields  and  gardens,  because  sandy  places  correspond  to 
such  studies.  They,  again,  who  have  cultivated  the  science  of  the 
doctrinals  of  their  own  church  and 'of  others,  without  any  applica- 
tion of  those  doctrinals  to  life,  choose  for  themselves  craggy 
ground,  where  they  dwell  among  heaps  of  stones,  shunning  places 
that  are  cultivated,  because  they  hold  them  in  aversion.  They, 
again,  who  have  ascribed  all  things  to  nature,  and  likewise  they 
who  have  ascribed  all  things  to  their  own  prudence,  and  by  various 
arts  have  raised  themselves  to  honours,  and  have  procured  wealth, 
in  the  other  life  apply  to  the  study  of  magical  arts,  which  arc 
abuses  of  divine  order,  in  which  they  perceive  the  highest  delight 
of  life.  They,  again,  who  have  applied  divine  truths  to  their  own 
loves,  and  have  thus  falsified  those  truths,  love  urinous  scents  and 
matters,  because  urinous  scents  and  matters  correspond  to  the 
delights  of  such  love.*  They,  again,  who  have  been  sordidly  ava- 
ricious, dwell  in  cells,  and  love  such  filth  as  swine  delight  in,  and 
likewise  substances  which  emit  a  stench  such  as  is  exhaled  fvom 
indigested  meat  in  the  stomach.  They,  again,  who  have  passed 
their  lives  in  mere  pleasure,  living  delicately,  and  indulging  in  the 
delights  of  appetite,  so  as  to  love  them  as  the  highest  good  of  life, 
in  the  other  life  love  what  is  excrementitious  and  the  places  in 
which  it  is  deposited,  which  to  them  are  objects  of  delight,  by 
reason  that  such  pleasures  are  spiritual  filth  ;  they  shun  clean 
places  which  are  void  of  filth,  because  such  places  are  undelightful 
to  them.  They,  again,  who  have  taken  delight  in  adulteries,  pass 
their  time  in  brothels,  where  all  things  are  dirty  and  filthy,  loving 

*  That  the  defilements  of  truth  correspond  to  urine,  n.  5390 


CONCEn.NINd    IIEAVF.N    AND    HELL.  3iJ 

^ucli  habitations,  and  sliiinnin<r  chaste  lioiises,  into  which  latter, 
when  thoy  enter,  they  full  into  a  swoon  ;  notliin;^  is  more  dehi^ht- 
ful  to  them  tlian  to  break  the  bonds  of  marriage.  They,  again, 
who  have  been  desirous  of  revenge,  and  have  hence  contracted  a 
savage  and  cruel  nature,  love  cadaverous  substances,  and  likewise 
dwell  in  such  hells.     So  in  other  instances. 

489.  But  the  delights  of  the  life  of  those  who  in  the  world  have 
lived  in  heavenly  love,  are  turned  into  things  corresponding,  such 
as  are  in  the  heavens,  which  exist  from  the  sun  of  heaven,  and 
from  the  light  thence  derived,  which  light  presents  to  view  such 
tltings  as  inwardly  conceal  in  them  things  divine;  the  objects 
which  thence  appear  aftect  the  interiors  of  the  angels  which  arc 
of  their  minds,  and  at  the  same  time  the  exteriors  which  arc  of 
their  bodies  ;  and  whereas  divine  light,  which  is  the  divine  truth 
proceeding  from  the  Lord,  flows-in  into  their  minds,  which  are 
opened  by  heavenly  love,  therefore  in  externals  it  presents  such 
things  as  correspond  to  the  delights  of  their  love  :  that  those  things 
which  appear  visible  in  the  heavens  correspond  to  the  interiors  of 
the  angels,  or  to  those  things  which  are  of  faith  and  love,  and 
hence  of  their  intelligence  and  wisdom,  was  shown  in  the  articlo 
treating  of  representatives  and  appearances  in  heaven,  n.  170  to 
17(3;  and  in  the  article  treating  of  the  wisdom  of  the  angels  of 
heaven,  n.  2(j.»  to  275.  Inasmuch  as  we  have  undertaken  to  con- 
firm this  matter  from  cases  of  exj)erience,  in  order  to  illustrate 
what  has  been  said  above  from  the  causes  of  things,  I  feel  disposed 
also  to  adduce  some  particulars  concerning  the  heavenly  delights 
into  which  natural  delights  are  changed  with  those  who  live  in  the 
world  under  the  influence  of  heavenly  love.  They  who  have  loved 
divine  truths  and  the  Word  from  interior  aftection,  or  from  the 
affection  of  truth  itself,  in  the  other  life  dwell  in  light,  in  elevated 
places,  which  appear  as  mountains,  and  arc  there  continually  in 
the  light  of  heaven ;  they  do  not  know  what  darkness  like  that  of 
the  night  in  the  world  is,  and  they  likewise  live  in  a  vernal  tem- 
perature ;  fields  and  crops  of  corn  as  it  were,  and  likewise  vine- 
yards, are  presented  to  their  view  ;  in  their  houses  singular  things 
are  refulgent  as  if  they  were  of  precious  stones  ;  when  they  look 
out  through  their  windows,  it  is  as  if  they  looked  through  pun; 
chrystal :  these  are  the  delights  of  their  sight,  and  the  same  things 
ar?  interiorly  dc!ig'itfid  frouj  coricppondcncc  with  divine-celestial 


SV2  CONCERNIxNG    HEAVEN    AND    HEU. 

* 

thinn^s,  for  llie  truths  derived  from  the  Word,  which  they  have 
loved,  correspond  to  crops  of  corn,  to  vineyards,  to  precious  stones, 
to  windows  and  chrystals.*  They,  again,  who  have  inimediately 
apphed  to  life  the  doctrinals  of  the  church  derived  fr6m  the  Word, 
are  in  the  inmost  heaven,  and  excel  all  others  in  the  delight  of 
wisdom  :  in  singular  objects  they  see  things  divine ;  they  see  in- 
deed the  objects,  but  the  corresponding  divine  things  flow-in  im- 
mediately into  their  minds,  and  fill  them  with  blessedness,  witli 
which  all  their  sensations  are  affected,  hence  all  things  as  it  were 
laugh,  sport,  and  live,  before  their  eyes  :  on  this  sid)jcct  see  above, 
11.  276.  They,  again,  who  have  loved  the  sciences,  and  by  them 
have  cultivated  their  rational,  and  have  thence  procured  to  them- 
selves intelligence,  and  at  the  same  time  have  acknowledged  a 
Divine,  experience  in  the  other  life  a  change  of  the  pleasure  of  the 
sciences  and  of  rational  delight,  into  spiritual  delight,  which  is 
that  of  the  knowledges  of  good  and  of  truth ;  they  dwell  in  gar- 
dens, where  there  appear  beds  of  flowers  and  grass-plots  beauti- 
fully arranged,  and  rows  of  trees  round  about  with  .porticos  and 
walks ;  the  trees  and  flowers  vary  every  day,  the  sight  of  all  in 
general  presenting  delights  to  their  minds,  whilst  the  varieties  in 
particular  continually  renew  those  delights ;  and  whereas  they 
correspond  to  things  divine,  and  the  inhabitants  are  in  the  science 
of  correspondences,  they  are  always  filled  with  new  knowledges, 
and  by  those  nev/  knowledges  their  spiritual  rational  is  perfected  : 
these  are  their  delights,  because  gardens,  beds  of  flowers,  grass- 
plots,  and  trees,  correspond  to  sciences,  to  knowledges,  and  thence 
to  intelligence. t  The}-,  again,  who  have  ascribed  all  things  to  the 
Divine,  and  have  regarded   nature  respectively  as  dead,  only  sub- 

•  That  a  crop  of  coin,  in  the  Word,  signifies  a  state  of  reception  and  of  in- 
crease of  truth  derived  from  good,  n.  9291.  That  a  standing  crop  signifies  truth 
in  conception,  n.  9146.  Tliat  vineyards  signify  tlic  spiritual  church,  and  tlie 
truths  of  that  ciiurch,  n.  10G9,  9139.  That  precious  stones  signify  the  truths  of 
heaven  and  the  ciiurch  transparent  from  good,  n.  ll'l,  nSG3.  08G5,  08(i8,  0673. 
9905.  That  a  window  signifies  the  intellectual  principle  which  is  of  the  inter- 
nal sight,  n.  655,  C58,  3391. 

t  That  a  garden,  a  grove  and  paradise  signify  intelligence,  n.  100,  108,  3220. 
That  therefore  the  ancients  celebrated  holy  worship  in  groves,  n.  2722,  4562. 
That  flowers  and  flov»-er  beds  signify  scientific  truths  and  knowledges,  n.  93.'j3. 
That  herbs,  grasses,  and  grass-plots  signify  scientific  truths,  n.  7.571.  Thattrocs 
signify  perceptions  and  knowledges,  n.  103.  2163,  2682,  2722,  2972.  7GP2. 


COXCERNINtt    IIUAVr.N    AND    HELL.  313 

nvTviont  to  tliiiip;s  spiritti;il,  iind  iiavc  confirmrd  tliomsclvcs  in  such 
hclicf,  arc  iu  heavenly  huht,  so  that  all  tiiiii<Ts  which  appear 
hcforc  their  eyes  derive  from  that  light  a  transparency,  in  which 
they  behold  innumerable  variegations  of  light,  which  variegations 
tlioir  internal  sight  as  it  were  immediately  iml>ihes,  whence  tliey 
jiorceive  interior  delights  :  the  things  which  appear  in  their  houscB 
are  as  it  were  adamantine,  in  which  are  similar  variegations  ;  I 
have  been  told,  that  the  walls  of  their  houses  are  as  it  were  chrys- 
talline,  thus  also  transparent,  and  in  them  appear  as  it  were  float- 
ing forms  representative  of  things  celestial,  and  this  also  with  per- 
j)etiial  variety  :  these  effects  result  from  the  circimistance,  that 
such  transparency  corresponds  to  an  intellect  enlightened  by  the 
liord,  the  shadows  being  removed  which  arise  from  the  faith  and 
love  of  natural  objects  ;  such  are  the  things,  and  infinite  others, 
concerning  which  it  is  said  by  those  who  have  been  in  heaven,  that 
they  have  seen  what  eye  has  never  seen,  and,  from  tlie  perception 
of  divine  things  communicated  to  th«  m  from  those  things,  that  thev 
have  heard  what  the  ear  has  never  heard.  They,  again,  who  have 
not  dealt  clandestinely,  but  have  been  desiro  is  that  all  things 
which  they  thought  should  be  exposed  to  view,  so  far  as  was  con- 
sistent with  civil  life,  inasmuch  as  they  thought  nothing  but  what 
was  sincere  and  just  from  the  Divine,  have  lucid  faces  in  heaven, 
and  in  their  faces,  by  virtue  of  that  lucidity,  singular  their  affec- 
tions and  thoughts  appear  as  in  a  form,  and  as  to  their  speech  and 
actions,  they  are  as  it  were  the  effigies  of  their  affections  ;  hence 
they  are  loved  more  than  others  :  when  they  speak,  the  face  con- 
tracts a  degree  of  obscurity,  but  when  they  have  done  speaking, 
the  same  things  which  they  spoke  appear  together  in  the  face  fully- 
exposed  to  view:  all  things  likewise  which  exist  around  them,  in- 
asmuch as  they  correspond  to  their  interiors,  are  in  such  an  ap- 
pearance, that  it  is  perceived  clearly  by  others  what  they  represent 
and  signify  :  the  spirits  who  have  had  delight  in  clandestine  deal- 
ings, when  they  see  them  at  a  distance,  shun  them,  and  appear  to 
themselves  to  creep  away  from  them  like  serpents.  They,  again, 
who  have  regarded  adulteries  as  enormous,  and  have  lived  in  the 
chaste  love  of  marriage,  are  above  all  others  in  the  order  and  form 
of  heaven,  and  hence  in  all  beauty,  and  continually  in  the  flower 
of  youth  ;  the  delights  of  their  love  are  ineffable,  and  they  encreasc 
to  eternity  :  for  into  that  love  all  the  delights  and  joys  of  heaven 


314  CGXCERNIN'G    IlEAVKN    AND    HELL. 

flow,  because  that  love  descends  from  the  conjunction  of  the  Lortf 
with  heaven  and  with  the  church,  and  in  general  from  the  con- 
junction of  good  and  truth,  which  conjunction  is  heaven  itself  in 
general,  and  with  every  individual  angel  in  particular  [see  above, 
n.  3G6  to  380 :]  their  external  delights  are  such  as  cann<,t  be  de- 
scribed by  human  expressions.  But  these  are  only  a  few  of  the 
things  which  have  been  told  me  concerning  the  correspondences  of 
delights  with  those  who  are  in  heavenly  love. 

490.  From  what  has  been  said  it  may  be  known,  that  the  delights 
of  all  after  death  are  turned  into  correspondent  ones,  the  love  it- 
self still  remaining  to  eternity,  as  conjugial  love,  the  love  of  what 
is  just,  sincere,  good  and  true,  the  love  of  sciences  and  of  knowl- 
edges, the  love  of  intelligence  and  wisdom,  and  all  other  loves  : 
the  things  which  thence  flow,  as  streams  from  their  fountain,  are 
delights,  which  likewise  remain,  but  are  exalted  to  a  higher  d&- 
gree,  when  raised  from  natural  delights  to  spiritual. 


Concerning  the  first  state  of  Man  after  Death. 

491.  There  are  three  states  througli  which  a  man  passes  after 
death,  previous  to  his  coming  either  into  heaven  or  into  hell;  the 
first  state  is  that  of  his  exteriors ;  the  second  state  is  that  of  his 
interiors,  and  the  third  state  is  that  of  his  preparation  ;  all  which 
states  man  passes  through  in  the  world  of  spirits.  Yet  there  are 
some  who  do  not  pass  through  these  states,  but  immediately  after 
death  are  either  taken  up  into  heaven,  or  cast  into  hell.  They 
who  are  immediately  taken  up  into  heaven,  are  they  who  have 
been  regenerated,  and  thus  prepared  for  heaven,  in  the  world  ; 
they  who  are  so  regenerated  and  prepared  that  they  have  need  only 
to  reject  natural  filth  with  the  body,  are  immediately  conveyed  by 
the  angels  into  heaven  ;  I  have  seen  them  taken  up  after  the  hour 
of  death.  But  they  who  have  been  interiorly  wicked,  and  exteri- 
orly as  to  appearance  good,  thus  who  have  filled  their  wickedness 
with  deceit,  and  have  used  goodness  as  a  means  of  deceiving,  are 
immediately  cast  into  hell;  I  have  seen  some  of  this  character  cast 
into  hell  instantly  after  death,  one  of  the  most  deceitful,  with  his 
head  downwards  and  feet  upwards,  and  others   in  other  ways. 


CONCERNING    HKAVEN    AND    IIKLL.  315 

There  are  likewise  some  who  iimnediatcly after  death  arc  rejected 
into  caverns,  and  arc  thus  separated  from  those  who  are  in  the 
world  of  spirits,  and  are  tlicnce  taken  out  and  k't  in  thither  hy 
turns  ;  these  are  tliev  who,  uiuh-r  civil  pretences,  have  deah  wick- 
edly with  their  neijjhlKtur.  But  hoth  the  latter  and  the  former  are 
few  in  comparison  with  those  who  are  kept  in  the  world  of  s[)irits, 
and  are  there  j)repared  according  to  divine  order  for  heaven  or  for 
hell. 

492.  As  tu  what  concerns  the  first  state,  which  is  the  state  of 
the  exteriors,  man  comes  into  it  immediately  after  death  :  for  every 
man  as  to  liis  sjiirit  has  both  exteriors  and  interiors;  the  exteriors 
of  the  spirit  are  those,  by  which  it  accommodates  the  body  of  man 
in  the  world,  especially  his  face,  speech,  and  i^estures,  to  consocia- 
tion with  others ;  but  the  interiors  of  the  spirit  are  those  which 
are  of  its  own  proper  will  and  its  derivative  thought,  which  are 
rarely  manifested  in  the  face,  the  speech,  and  gesture  ;  for  man  i? 
accustomed  from  infancy  to  assume  a  semblance  of  friendship,  of 
benevolence,  and  of  sincerity,  and  to  conceal  the  thoughts  of  his 
own  proper  will ;  hence,  from  habit,  he  contracts  moral  and  civil 
life  in  externals,  whatsoever  his  quality  may  be  in  internals  ;  and 
the  etTect  of  this  habit  is,  that  man  scarcely  knows  his  interiors, 
and  likewise  that  he  does  no^  attend  to  them. 

493  The  first  state  of  man  after  death  is  similar  to  his  atate 
in  the  world,  because  then  in  like  manner  he  is  in  externals  ;  he 
lias  also  a  similar  face,  similar  speech,  and  a  similar  mind  [ajii- 
wws,]  thus  he  is  in  similar  moral  and  civil  life  ;  hence  it  is  that  he 
then  knows  no  other  than  that  he  is  still  in  the  world,  unless  he 
adverts  to  those  things  which  present  themselves,  and  to  what  was 
told  him  by  the  angels  when  he  was  raised  up,  that  he  is  now  a 
spirit  [n.  450].  Thus  one  life  is  continued  into  another,  and 
death  is  only  the  passage. 

494.  Inasmuch  as  the  spirit  of  man  recently  departed  from  the 
world  is  of  such  a  nature,  therefore  he  is  now  known  by  his  friends, 
and  by  those  with  whom  he  was  acquainted  in  the  world,  for  spir- 
its perceive  this,  not  only  from  the  face  and  speech,  but  also  from 
the  sphere  of  his  life  when  they  approach  ;  for  every  one  in  the 
other  life,  when  he  thinks  of  another,  presents  also  to  himself  the 
face  of  that  other  in  his  thought,  and  at  the  same  time  several 
things  relative  to  his  life,  and  when  he  does  this  the  other  becomes 


31b  COXCERNIKCi    IIEAVK.N    AXD    IIKLl.. 

present,  as  if  he  was  sent  fv>r  and  called  :  this  circumstance  in  the 
spiritual  world  results  from  the  fact,  that  thoughts  are  there  com- 
municated, and  that  there  are  no  spaces  there  such  as  exist  in  the 
natural  world  [see  above,  n.  191  to  199  ;]  hence  it  is  that  all,  when 
they  first  come  into  the  other  life,  are  recognized  by  their  friends, 
their  relations,  and  by  those  with  whom  they  are  at  all  acquainted, 
and  likewise  that  they  discourse  with  each  other,  and  afterwards 
consociate  according  to  their  friendship  in  the  world  :  I  have  fre- 
quently heard  that  they  who  have  come  from  the  world,  have  re- 
joiced at  seeing  their  friends  again,  and  that  their  friends  in  their 
turn  have  rejoiced  at  their  arrival  amongst  them.  This  is  a  com- 
mon case,  that  a  married  person  meets  his  or  her  former  spouse, 
and  that  they  mutually  congratulate  each  other  ;  they  remain  also 
for  a  time  together,  but  longer  or  shorter  according  to  the  delight 
of  cohabitation  in  the  world;  nevertheless  if  love  truly  conjugial, 
which  love  is  the  conjunction  of  minds  from  heavenly  love,  has  not 
joined  them  together,  after  remaining  with  each  other  for  some 
time  they  are  separated.  But  if  the  minds  of  the  parties  M'ere  in 
disagreement,  so  as  interiorly  to  hold  each  other  in  aversion,  they 
burst  forth  into  open  enmity,  and  sometimes  into  combat,  notwith- 
standing which  they  are  not  separated  until  they  enter  th.e  second 
state,  which  will  be  treated  of  in  what  presently  follows. 

495.  Inasmuch  as  the  life  of  spirits  recently  deceased  is  not  un- 
like their  life  in  the  natural  world,  and  since  they  know  nothing  of 
the  state  of  their  life  after  death,  nor  about  heaven  and  hell,  except 
what  they  have  learned  from  the  literal  sense  of  the  Word  and 
preaching  thence  derived,  therefore  when  they  have  wondered  that 
they  are  in  a  body,  and  in  the  enjoyment  of  every  sense  which 
they  had  in  the  world,  and  that  they  see  similar  objects,  they  come 
into  a  desire  of  knowing  what  is  the  nature  of  heaven  and  what  is 
the  nature  of  hell,  and  where  they  are  to  be  found  ;  wherefore  they 
are  instructed  by  friends  concerning  the  state  of  eternal  life,  and 
are  likewise  led  about  to  various  places,  and  introduced  into  va- 
rious companies,  and  some  into  cities,  and  likewise  into  gardens 
and  paradises,  generally  to  objects  of  magnificence,  since  such 
delight  the  externals  in  which  they  are  :  they  are  then  by  turns  let 
into  their  own  thoughts,  which  they  had  entertained  in  the  life  of 
the  body,  concerning  the  state  of  their  souls  after  death,  and  con-  ' 
eerning  heaven  and  hell,  and  this  even  to  indignation  at  their  hav- 


CONCERNING  HEAVEN  AND  HELL.  317 

kiitf  been  entireh' iijiioraiit  of  such  things,  ftiid  likewise  at  the  ig- 
norance of  the  c.hurcli.  Ahnost  all  arc  desirous  of  knowing  whetlicr 
they  shall  come  into  heaven ;  several  believe  that  they  shall  come 
into  heaven,  ixicauso  in  the  world  they  iiav«^  led  a  moral  and  civil 
life,  nf)l  considering  that  bi>tli  the  wicked  am!  the  gooil  lead  a  si- 
milar life  in  externals,  doing  good  to  others  in  a  similar  manner, 
and  in  a  sin»ilar  manner  frctiucnting  places  of  public  worship,  hear- 
ing sermons,  and  repeating  juayers,  not  being  at  all  aware  that 
external  acts  and  the  externals  of  worship  are  of  no  avail,  but  the 
internal  from  which  externals  proceed :  out  of  some  thousands 
scarcely  one  knows  what  internals  are,  and  that  heaven  and  the 
church  appertaining  to  man  consist  in  those  ;  and  stdl  less  that 
external  acts  have  a  quality  according  to  that  of  the  intentions  and 
thoughts,  and  of  the  love  and  faith,  by  which  they  arc  influenced, 
and  from  which  they  are  derived  ;  and  when  they  are  instructed, 
they  do  not  comprehend  how  thinking  and  willing  are  of  any  avail, 
resting  all  on  speaking  and  acting  :  such  is  the  quality  of  the  gen- 
erality of  persons  who  at  this  day  come  from  the  christian  world 
into  the  other  life. 

49G.  Nevertheless  they  are  explored  by  good  spirits  as  to  their 
quality,  and  this  by  various  methods,  since  in  this  first  state  the 
wicked  speak  truths,  and  do  good  actions,  alike  as  the  good,  for 
the  reason  spoken  of  above,  because  they  have  alike  lived  morally 
in  the  external  form,  since  they  have  lived  in  governments,  and 
under  laws,  and  since  they  have  thereby  ac<iuired  the  reputation 
of  being  just  and  sincere,  and  have  secured  favour,  and  thus  been 
exalted  to  honours  and  obtained  wealth  :  but  evil  spirits  are  dis- 
tinguished from  the  good  principally  by  this,  that  the  evil  listen 
eagerly  to  what  is  said  about  external  things,  and  pay  little  atten- 
tion to  internal  things,  which  are  the  truths  and  goods  of  the  church 
and  of  heaven;  these  latter  things  indeed  they  hear,  but  not  with 
attention  and  joy  :  they  are  also  distinguished  by  this,  that  they 
frequently  turn  themselves  to  certain  quarters,  and,  when  left  to 
themselves,  that  they  go  in  the  paths  which  are  in  that  direction  ; 
from  the  quarters  to  which  they  turn,  and  the  paths  in  which  they 
go,  it  is  ascertained  what  the  quality  of  the  love  is  which  leads 
them. 

497.  AH  the  spirits  who  arrive  from  the  world,  are  indeed  tied 
!o  some  society  in  heaven,  or  to  some  society  in  hell,  but  only  as 
11 


J>1»  CONCERNING    HEAVEN    AND    H^LL. 

to  their  inleriors,  but  those  interiors  arc  not  manifested  to  any  one 
so  long  as  they  are  in  exteriors,  for  external  things  hide  and  cover 
things  internal,  especially  with  those  who  are  in  interior  evil ;  nev- 
ertheless afterwards  they  appear  manifest,  when  they  come  into 
the  second  state  ;  because  then  their  interiors  are  opened,  and  the 
exteriors  laid  asleep. 

498.  The  first  state  of  man  after  death  continues  with  some  for 
days,  with  some  for  months,  and  with  some  for  a  year,  and  seldom 
^ith  any  one  beyond  a  year ;  in  each  case  with  a  difference  ac- 
cording to  the  agreement  and  disagreement  of  the  interiors  with 
the  exteriors  :  for  with  every  one  the  exteriors  and  interiors  ought 
to  act  in  unity,  and  to  correspond,  it  not  being  allowed  to  any  one 
in  the  spiritual  world  to  think  and  will  one  thing  and  to  speak  and 
act  another,  since  every  one  in  that  world  must  be  the  effigy  of  his 
own  aftection  or  of  his  own  love,  and  therefore  such  as  he  is  in  the 
interiors,  such  he  must  be  in  the  exteriors  ;  for  which  reason  the 
exteriors  of  a  spirit  are  first  uncovered  and  reduced  to  order,  that 
they  may  serve  as  a  corresponding  plane  for  the  interiors. 


Concerning  the  Second  State  of  Man  after  Death- 

499.  The  second  state  of  man  after  death  is  called  the  state  of 
the  interiors,  because  he  is  then  let  into  the  interiors  which  are  of 
his  mind,  or  of  the  will  and  thought,  and  the  exteriors,  in  which  he 
had  been  in  his  first  state,  are  laid  asleep.  Everyone  who  adverts 
to  the  life  of  man,  and  to  his  speech  and  actions,  may  know  that 
with  every  one  there  are  things  exterior  and  things  interior,  or 
exterior  and  interior  thoughts  and  intentions  ;  this  may  be  known 
from  the  following  considerations  :  he  who  is  engaged  in  civil  life 
thinks  of  others  according  to  what  he  has  heard  and  apperceived 
concerning  them  either  from  report  or  from  conversation,  never- 
theless he  does  not  speak  with  them  according  to  his  thought,  and 
although  they  are  evil,  still  he  behaves  civilly  towards  them  :  that 
this  is  the  case,  is  especially  evident  from  pretenders  and  flatter- 
ers, who  speak  and  act  altogether  otherwise  than  they  think  and 
•will ;  and  from  hypocrites,  who  speak  about  God,  about  heaven, 
about  the  salvation  of  souls,  about  the  truths  of  the  church,  about 


CONCERNINO    HEAVEN    AND    HELt.  319 

their  country's  good,  and  nboul  their  neighbour,  as  from  faith  and 
Jove,  when  yet  in  heart  they  entertain  other  sentiments  and  love 
tlieniselves  alone.  From  tliese  considerations  it  may  be  manifest, 
that  there  an-  two  principles  of  thouglit,  one  exterior  and  the  other 
interior,  and  tliat  sucli  persons  speak  from  exterior  thought,  and 
from  interior  thought  entertain  a  dilVerent  sentiment,  and  that 
those  two  thoughts  are  separated,  caution  being  taken  lest  the  in- 
teriors should  rtow-in  into  the  exteriors,  and  in  any  manner  ap- 
pear. Man  from  creation  is  of  such  a  quality,  that  interior  thought 
should  act  in  unity  wilh  exterior  by  correspondence  ;  and  it  like- 
wise does  so  act  in  unity  with  those  who  are  in  good,  for  such 
think  and  speak  only  what  is  good  ;  but  with  those  who  are  in 
evil,  interior  thouglit  does  not  act  in  unity  with  exterior,  for  all 
such  think  what  is  evil  and  speak  what  is  good ;  with  these  there- 
fore order  is  inverted,  for  good  with  them  is  without,  and  evil  with- 
in ;  hence  if  is  that  evil  has  dominion  over  good,  and  suVjjects  this 
to  itself  as  a  servant,  that  it  may  serve  itself  as  a  medium  to  obtain 
its  ends,  which  are  of  its  love  ;  and  whereas  such  an  end  is  in  the 
good  which  they  speak  and  which  they  do,  it  is  evident  that  the 
good  appertaining  to  them  is  not  good,  but  infected  with  evil,  how- 
soever it  may  appear  as  good  in  the  external  form  with  those  who 
are  not  acquainted  with  their  interiors:  it  is  otherwise  with  those 
who  are  in  good,  for  with  them  order  is  not  inverted,  but  good 
from  interior  thought  flows-in  into  the  exterior,  and  thus  into  the 
speech  and  into  the  actions ;  this  is  ;he  order  into  which  man  was 
created,  for  thus  his  interiors  are  in  heaven,  and  in  the  light  of 
heaven,  and  since  the  liijht  of  heaven  is  the  divine  truth  proceed^ 
ing  from  the  Lord,  consequently  is  the  Lord  in  heaven  [n.  126  to 
140],  therefore  they  are  led  by  the  Lord.  These  observations  are 
made  to  the  intent  that  it  may  be  known,  that  every  man  has  in- 
terior thought  and  exterior  thought,  and  that  they  are  distinct  from 
each  other.  When  thought  is  mentioned,  will  is  also  meant,  for 
thought  is  from  the  will,  since  no  one  can  think  without  will. 
From  these  considerations  it  is  evident  what  is  the  stale  of  man'^ 
exteriors  and  the  state  of  his  interiors. 

500.  >VI)en  mention  is  made  of  the  will  and  the  thought,  in  such 
case  by  the  will  is  also  meant  the  afiection  and  the  love,  likewise 
all  the  delight  and  pleasure  which  are  of  the  affection  and  the  love, 
because  these  things  have  re.'Vrcncc  to  the  will  as  to  their  subject, 


320  CONCERNING    U^ATEN    AND    HELL. 

for  what  a  man  wills,  this  he  loves,  and  feels  as  delightful  and 
pleasurable,  and,  on  the  other  hand,  what  a  man  loves,  and  feels 
as  delightful  and  pleasurable,  this  he  wills  :  and  by  the  thought,  in 
this  case,  is  meant  also  all  that  by  which  man  confirms  his  aft'ec- 
tion  or  luve,  for  the  thought  is  nothing  else  but  the  form  of  the 
will,  or  that  whereby  what  a  man  wills  may  appear  in  the  light ; 
this  form  is  presented  by  various  rational  analyses,  which  derive 
their  origin  from  the  spiritual  world,  and  belong  properly  to  the 
spirit  of  man. 

501.  It  is  to  be  noted,  that  man  is  altogether  of  such  a  quality 
as  he  is  as  to  his  interiors,  and  not  such  as  he  is  as  to  the  exteriors 
separate  from  the  interiors;  the  reason  is,  because  the  interiors 
are  of  his  spirit,  and  the  life  of  man  is  the  life  of  his  spirit,  for 
hence  the  body  lives,  whei'efore  also  such  as  man's  quality  is  as  to 
his  interiors,  such  he  remains  to  eternity  ;  but  the  exteriors,  inas- 
much as  they  belong  also  to  the  body,  are  separated  after  death, 
and  those  of  them,  which  adhere  to  the  spirit,  are  laid  aslcej),  and 
only  serve  as  a  plane  for  the  interiors,  as  was  shown  above,  in 
treating  of  the  memory  of  man  remaining  after  death.  Hence  it  is 
evident  what  things  are  proper  to  man,  and  what  things  are  not 
proper  to  him,  viz.  that  with  the  wicked  all  those  things  which  are 
of  the  exterior  thought  from  which  they  speak,  and  of  the  exterior 
will  from  which  they  act,  are  not  proper  to  them,  but  those  things 
Avhich  are  of  their  interior  thought  and  will. 

502.  "When  the  first  state  :>  passed  through,  Avhich  js  the  state 
of  the  exteriors,  treated  of  in  the  foregoing  article,  the  man-spirit 
is  let  into  the  state  of  his  interiors,  or  into  the  state  of  his  interior 
will  and  consequent  thought,  in  which  he  had  been  in  the  world, 
when,  as  being  left  to  himself,  he  thought  freely  and  without  re- 
straint ;  into  this  state  he  slides  without  being  aware  of  it,  in  like 
manner  as  in  the  world,  when  he  withdraws  the  thought  which  is 
nearest  to  the  speech,  or  from  which  the  speech  is  derived,  towards 
interior  thought,  and  abides  in  it :  wherefore  when  the  man-spirit 
is  in  this  state,  he  is  in  himself,  and  in  his  own  very  life,  for  to 
think  freely  from  his  own  proper  aftection  is  the  very  life  of  man. 
and  is  himself. 

503.  The  spirit  in  this  state  thinks  from  his  ov.n  very  will,  thus 
from  his  own  very  affection,  or  from  his  own  very  love,  and  in  this 
case  the  thought  makes  one  with  the  will,  and  one  in  such  a  man- 


CON'CEUXING    HEAVEN    AND    IIKI.L.  '321 

u»-r,  that  it  scarcely  appears  tliat  tltr  spirit  thinks,  hut  that  !i^ 
•wills:  the  case  is  nearly  similar  when  he  speaks,  yet  with  this  dit- 
ference,  that  he  speaks  with  some  degree  of  fear,  lest  the  thou<;hts 
of  the  will  should  go  forth  naked,  since  by  civil  life  in  the  world 
his  will  had  contracted  this  haltit. 

504.  All  uu'ii  whatsnever  are  let  into  this  state  after  death,  he- 
cause  it  is  proper  to  their  spirit  ;  the  former  state  is  of  a  quality 
such  as  the  man  exercised  as  to  tlie  spirit  in  company,  which  statu 
is  not  pro))er  to  him  :  that  this  latter  state,  or  the  state  of  the  ex- 
teriors, in  which  man  is  immediately  after  death,  as  was  shown  in 
the  preceding  article,  is  not  proper  to  him,  may  be  manifest  from 
several  considerations,  as  from  this,  that  spirits  not  «»nly  think,  hut 
also  speak,  from  their  own  ati'ection  ;  for  their  speech  is  from  that 
affection,  as  maybe  manifest  from  what  was  said  and  shown  in  the 
article  concerning  the  speech  of  angels,  n.  234  to  245  ;  the  man 
also  thought  in  like  manner  in  the  world,  when  ho  thought  within 
himself,  for  in  such  case  he  did  not  think  from  the  speech  of  his 
body,  but  only  saw  the  things  thought  of,  and  at  the  same  time 
many  more  within  a  moment  of  time,  than  he  could  afterwards  ut- 
ter in  half  an  hour  :  that  the  state  of  the  exteriors  is  not  proper  to 
man  or  to  his  spirit,  is  also  evident  from  this  consideration,  that 
when  he  is  in  comjjany  in  the  world,  he  then  speaks  accordin"-  to 
the  laws  of  moral  and  civil  life,  and  that  in  such  case  interior  thought 
rules  the  exterior,  as  one  person  rules  another,  to  prevent  its  pass- 
ing beyond  the  limits  of  decorum  and  good  manners  :  the  same  is 
evident  also  from  this  consideration,  that,  when  man  thinks  within 
himself,  he  also  thinks  in  what  manner  he  ought  to  speak  and  act, 
that  he  may  please  and  secure  friendship,  benevolence,  and  favour, 
and  this  by  extraneous  means,  tlius  otherwise  than  he  would  do  if 
he  acted  from  his  own  proper  will.  From  these  considerations  it 
is  evident,  that  the  state  of  the  interiors  into  which  the  spirit  is  let, 
is  his  |)roper  state,  thus  also  the  state  proper  to  the  man  when  he 
lived  in  the  world. 

505.  When  the  spirit  is  in  the  state  of  his  interiors,  it  then 
manifestly  appears  of  what  quality  the  man  was  in  himself  during 
his  life  in  the  world,  for  he  then  acts  from  his  own  proprium  ;  he 
who  was  interiorly  in  good  in  the  world,  then  acts  rationally  and 
wisely,  yea,  more  wisely  than  in  the  world,  because  he  is  released 
from  connexion   with  the   body,  and  consequently  with  terrestrial 


323  CONCERNING  HEAVEN  AND  HELL. 

things,  which  caused  obscurity  and  as  it  were  interposed  a  cloud ; 
but  he  who  was  in  evil  in  the  world,  then  acts  foolishly  and  insane- 
ly, yea  more  insanely  than  in  the  world,  because  he  is  in  freedom, 
and  under  no  restraint ;  for  when  he  lived  in  the  world,  he  was 
sane  in  externals,  since  he  thereby  assumed  the  appearance  of  a 
rational  man ;  wherefore  when  external  things  are  taken  away 
from  him,  his  insanities  are  revealed.  A  wicked  person,  who  in 
externals  assumes  the  semblance  of  a  good  man,  may  be  compared 
to  a  vessel  exteriorly  shining  and  polished,  and  with  its  cover  on  it, 
within  which  is  concealed  filth  of  every  kind ;  and  is  according  to 
the  Lord's  declaration,  "  Yc  are  like  to  whitened  sepulchres,  which 
outwardly  appear  beautiful,  but  within  are  full  of  the  bones  of  the 
dead,  and  of  all  uncleanness,"  Matt,  xxiii.  27. 

500.  All  who  have  lived  in  good  in  the  world,  and  have  acted 
from  conscience,  as  is  the  case  with  all  those  who  have  acknowl- 
edged a  Divine  and  have  loved  divine  truths,  especially  those  who 
have  applied  them  to  life,  appear  to  themselves,  when  let  into  the 
state  of  their  interiors,  like  those  who,  being  awakened  out  of  sleep, 
come  into  the  full  use  of  siglit,  and  like  those  who  from  shade  en- 
ter into  light :  they  think  also  from  the  light  of  heaven,  thus  from 
interior  wisdom,  and  they  act  from  good,  thus  from  interior  affec- 
tion :  heaven  also  flows-in  into  their  tljoughts  and  aftections  with 
interior  blessedness  and  delight,  of  which  before  they  knew  noth- 
ing ;  for  they  have  communication  with  the  angels  of  heaven  :  on 
this  occasion  also  they  acknowledge  the  Lord,  and  worship  Him 
from  their  very  life,  for  they  are  in  their  own  proper  life  when  in 
the  state  of  their  interiors,  as  was  said  just  above,  n.  505  ;  and 
they  likewise  acknowledge  and  worship  Him  from  freedom,  for 
freedom  is  of  interior  affection  :  they  recede  also  thus  from  exter- 
nal sanctity  and  come  into  internal  sanctity,  in  which  essential 
worship  truly  consists  :  such  is  the  state  of  those  who  have  lived  a 
christian  life  according  to  the  precepts  delivered  in  the  Word. 
But  altogether  contrary  is  the  state  of  those  who  in  the  world  have 
lived  in  evil,  and  who  have  had  no  conscience,  and  have  hence  de- 
nied a  Divine,  for  all  who  live  in  evil,  interiorly  in  themselves  de- 
ny a  Divine,  howsoever  they  may  think  that  they  do  not  deny  but 
acknowledge,  when  they  are  in  externals,  but  to  acknowledge  a 
Divine,  and  to  live  wickedly,  are  opposites  :  persons  of  this  des- 
cription, appear  in  the  other  life,  when  they  come  into  the  state  of 


CONCEtlMNO    HEAVEN    AND    IIIILL.  \i'2'.l 

their  interiors,  and  arc  licard  to  s|K'ak  and  seen  to  act,  as  infatua- 
ted, for  by  reason  of  tluir  evil  lusts  tliey  burst  lortli  into  all  abomi- 
nations, into  contempt  of  others,  into  ridicule  and  blas])heniy,  into 
hatred  and  revenge  ;  they  contrive  plans  of  mischief,  some  of  them 
with  such  cunnin<>;  and  malice,  that  it  can  scarcely  be  credited  that 
any  tlun<^  of  the  kind  could  have  place  inwardly  in  any  man  ;  for 
they  are  then  in  a  free  state  to  act  according  to  the  thoughts  of 
their  will,  because  they  are  separated  from  exterior  considerations, 
which  restrained  and  checked  them  in  the  world  :  in  a  word,  they 
fire  deprived  of  rationality,  because  the  rational  faculty  which  they 
possessed  in  the  world  had  not  resided  in  their  interiors,  but  in 
their  exteriors  :  nevertheless  on  these  occasions  they  appear  to 
themselves  wiser  than  others.  Such  being  their  character,  there- 
fore when  they  are  in  the  second  state  they  are  remitted  by  short 
intervals  into  the  state  of  their  exteriors,  and  in  this  case  into  the 
memory  of  their  actions  when  they  were  in  a  state  of  their  interi- 
ors ;  some  of  them  are  then  ashamed,  and  acknowledge  that  they 
have  been  insane ;  some  are  not  ashamed ;  some  are  indignant  at 
not  being  allowed  to  be  continually  in  a  state  of  these  exteriors: 
but  it  is  shown  to  these  latter  what  their  quality  would  be  if  they 
were  continually  in  this  state,  viz.  that  they  would  clandestinely 
attempt  to  act  as  they  had  been  accustomed  to  do,  and  by  appear- 
ances of  goodness,  of  sincerity  and  justice,  would  seduce  the  simple 
in  heart  and  faith,  and  would  wholly  destroy  themselves,  for  their 
exteriors  would  burn  at  length  with  the  same  fire  which  was  kind- 
kd  in  the  interiors,  so  as  to  consume  all  their  life. 

507.  When  spirits  are  in  this  second  state,  they  appear  alto- 
gether such  as  they  had  been,  in  themselves,  in  the  world,  and  like- 
wise publish  what  they  had  done  and  spoken  in  concealment,  for 
then,  inasmuch  as  external  things  do  not  restrain  them,  they  speak 
similar  things  openly,  and  hkewise  endeavor  to  act  similar  things, 
not  being  afraid  of  their  reputation  as  in  the  world  :  they  are  let 
also  in  such  case  into  several  states  of  their  own  evils,  that  their 
quality  may  appear  to  angels  and  good  spirits  :  thus  hidden  things 
are  laid  open,  and  secret  things  are  uncovered,  according  to  the 
Lord's  words,  "  There  is  nothinrr  covered  which  shall  tint  be  tmeov- 
rred,  and  hidden  which  shall  not  be  known:  what  yc  have  said  in 
darkness,  shall  be  heard  in  light,  and  what  ye  have  spoken  into  the 
'•nr  in  closets,  shall  be  preached  on  the  house  tops,"  Luke  xii.  2,  3 : 


1324  CONOiiRNlNG    HEAVEN    Ai\I>    HELL. 

and  in  another  place,  ^''  I  say  vnio  yov,  whatsoever  useless  word  men 
have  spoken,  they  shall  give  an  account  thereof  in  the  day  of  judg- 
ment,'" Matt.  xii.  36. 

508.  What  is  the  quality  of  the  wicked  in  this  state,  cannot  be 
described  in  a  few  words,  for  every  one  then  gives  way  to  insanity 
according  to  his  lusts,  and  these  are  various,  wherefore  I  shall  only 
adduce  some  specific  cases,  from  which  a  conclusion  may  be  form- 
ed respecting  the  rest.  They  who  have  loved  themselves  above  all 
things,  and  in  their  offices  and  employments  have  regarded  self- 
honour,  and  have  performed  uses,  not  for  the  sake  of  uses,  so  as  to 
be.  delighted  with  them,  but  for  the  sake  of  reputation,  that  they 
might  by  those  uses  be  esteemed  more  worthy  than  others,  and 
have  thus  been  delighted  with  the  fame  of  their  own  honour,  arc 
more  stupid,  when  they  are  in  this  second  state,  than  all  others  ; 
for  in  proportion  as  any  one  loves  himself,  in  the  same  proportion 
he  is  removed  from  heaven,  and  in  proportion  as  he  is  removed 
from  heaven,  he  is  so  far  removed  from  wisdom.  But  they  who 
have  been  in  self-love,  and  at  the  same  time  have  been  crafty,  and 
have  raised  themselves  to  honours  by  such  craftiness,  consociate 
themselves  with  the  worst  of  spirits,  and  learn  magic  arts,  which 
are  abuses  of  divine  order,  by  which  they  provoke  and  infest  all 
who  do  not  honour  them,  laying  snares  for  them,  cherishing  hatred, 
burning  with  revenge,  and  desiring  to  exercise  their  rage  upon  all 
who  do  not  submit  themselves,  and  rushing  into  all  these  enormi- 
ties in  proportion  as  the  wicked  crew  favours  thcin,  and  at  length 
considering  with  themselves  in  what  manner  they  may  ascend  into 
heaven  to  destroy  it,  or  to  be  worshipped  there  as  gods ;  to  such 
lengths  does  their  wild  folly  carry  them.  Such  amongst  the  Ro- 
man Catholics  as  have  been  of  this  character,  are  more  insane  than 
the  rest,  for  they  conceive  in  their  minds  that  heaven  and  hell  are 
subject  to  their  power,  and  that  they  can  remit  sins  at  pleasure, 
claiming  to  themselves  all  that  is  divine,  and  calling  themselves 
Christ :  their  persuasion  that  such  is  the  case  is  so  strong,  that 
wheresoever  it  flows-in,  it  disturbs  the  mind,  and  induces  darkness 
even  to  pain  :  they  are  nearly  like  to  themselves  in  both  states,  but 
in  the  second  they  are  without  rationahty ;  but  concerning  their 
insanities,  and  concerning  their  lot  after  this  state,  some  things 
Avill  be  specifically  said  in  the  small  treatise  concerning  the  Last 
Judgment  and  the  Destruction  of  Babylon.     They  who  have  attri- 


CON'CEn.M.VC    IIEAVCN    AND    IIF.l.L.  3*30 

butcd  creation  to  nauirc,  mikI  li:ivc  hence  denied  in  licart,  altlmugli 
not  with  tlieir  hps,  a  Uivinc,  consequently  all  thinj^s  of  the  church 
and  of  heaven,  consociate  themselves  with  tiieir  like  in  this  state, 
and  call  €;very  one  a  god  who  excels  in  craftiness,  worshipping  him 
also  with  divint'  honour  :  I  have  seen  such  in  an  assembly  adoring 
a  magician,  and  consulting  ahout  nature,  and  behaving  like  people 
infatuated,  as  if  they  were  beasts  under  a  human  form  ;  amongst 
them  also  were  some  who  in  the  world  had  been  exalted  to  posts 
of  dignity,  and  some  who  in  the  world  had  been  believed  to  be 
learned  and  wise.  So  also  in  other  instances.  From  these  few 
observations  it  may  be  concluded,  what  is  the  quality  of  those  whose 
interiors,  which  are  of  the  mind,  are  closed  towards  heaven,  as  is 
the  case  with  all  those  who  have  not  received  any  influx  out  of 
heaven  by  the  acknowledgment  of  a  Divine,  and  by  a  life  of  faith: 
every  one  may  judge  from  himself  what  would  be  his  quality  if  he 
were  of  such  a  character,  and  he  were  allowed  to  act  without  fear 
of  the  law  and  of  the  loss  of  life,  and  without  external  bonds  con- 
sisting in  the  dread  lest  he  should  suffer  in  his  reputation,  and  be 
deprived  of  honour,  of  gain,  and  of  the  pleasures  thence  resulting. 
Nevertheless  their  insanity  is  restrained  by  the  Lord,  so  as  to  pre- 
vent its  rushing  beyond  the  limits  of  use,  for  some  use  is  still  de- 
rived from  every  one  of  such  a  character  :  the  good  spirits  see  in 
them  what  evil  is,  and  what  is  its  quality,  and  what  the  quality  of 
man  is  if  he  be  not  led  of  the  Lord ;  it  is  also  a  use,  that  by  them 
similar  wicked  spirits  are  collected  together,  and  are  separated 
from  the  good  ;  also  that  the  truths  and  goods  of  which  the  wicked 
have  assumed  an  appearance  in  externals,  are  taken  away  from 
them,  and  they  are  brought  into  the  evils  of  their  own  life,  and  into 
the  falses  of  evil,  and  are  thus  prepared  for  hell :  for  no  one  comes 
into  hell  until  he  is  in  his  own  evil  and  in  the  falses  of  evil,  since  it 
is  not  allowed  any  one  there  to  have  a  divided  mind,  viz.  to  think 
and  speak  one  thing  and  to  will  another  ;  every  wicked  person 
must  there  think  what  is  false  derived  from  evil,  and  must  speak 
from  the  false  of  evil,  in  such  case  from  the  will,  thus  from  his  own 
proper  love  and  its  delight  and  pleasure,  as  in  the  world,  when  he 
thought  in  his  spirit,  that  is,  as  he  thought  in  himself,  w  hilst  under 
the  influence  of  interior  aflection  ;  the  reason  is,  because  the  will 
is  the  man  himself,  and  not  the  thought,  only  so  far  as  it  partakes 
of  the  will,  and  the  will  is  the  very  nature  itself  or  disposition  of 
tl\e  man,  wherefore  to  be  let  into  his  will  is  to  be  let  into  his  nature 
42 


3Sfi^  tONCEBNJNG    HtAVEN    AND    lIELt. 

Mr  disposition,  and  likewise  into  his  life,  for  man  by  life  puts  on  a 
Mature  ;  and  man  after  death  remains  of  such  a  quality  as  his  na- 
ture is,  which  he  had  procured  to  himself  by  hfe  in  the  world, 
which  with  the  wicked  can  no  longer  be  amended  and  clianged  by 
the  way  of  thought,  or  of  the  understanding  of  truth. 

509.  Evil  spirits,  when  they  are  in  this  second  state,  inasmuch 
as  they  rush  headlong  into  evils  of  every  kind,  are  wont  to  be  fre- 
quently and  grievously  punished :  punishments  in  the  world  of 
spirits  are  manifold,  nor  is  any  respect  had  to  person,  whether  the 
culprit  had  been  in  the  world  a  king  or  a  servant :  every  evil  brings 
along  with  it  punishment,  evil  and  punishment  being  conjoined, 
Avherefore  whosoever  is  in  evil  is  also  in  the  punishment  of  evil ; 
nevertheless  no  one  there  sufters  punishment  on  account  of  the  evils 
Avhich  he  had  done  in  the  world,  but  on  account  of  the  evils  which 
he  then  does ;  yet  it  amounts  to  the  same  and  is  the  same  things 
whether  it  be  said  that  men  sufter  punishment  on  account  of  their 
evils  done  in  the  world,  or  that  they  sufter  punishment  on  account 
of  the  evils  which  they  do  in  the  other  life,  inasmuch  as  every  one 
after  death  returns  into  his  own  life,  and  thus  into  similar  evils  ; 
for  the  quality  of  the  man  is  such  as  it  had  been  in  the  life  of  his 
body  [n.  470  to  484].  The  reason  why  they  are  punished  is,  be- 
cause the  fear  of  punishment  is  the  only  medium  of  subduing  evils 
in  this  state ;  exhortation  is  no  longer  of  any  avail,  nor  yet  infor- 
mation, nor  the  fear  of  the  law  and  the  loss  of  reputation,  since 
the  spirit  now  acts  from  his  nature,  which  cannot  be  restrained 
tior  broken  except  by  punishments.  But  good  spirits  are  never 
punished,  although  they  have  done  evils  in  the  world,  for  their 
evils  do  not  return,  and  it  is  likewise  given  to  know  that  their  evils 
were  of  another  kind  or  nature,  not  being  done  from  any  purpose 
contrary  to  the  truth,  and  not  from  any  other  evil  heart  but  what 
they  received  hereditarily  from  their  parents,  into  which  they  had 
been  ensnared  from  a  blind  dehght,  when  they  were  in  externals 
separate  from  internals. 

510.  Every  one  comes  to  his  own  society  in  which  his  spirit  had 
been  in  the  world,  for  every  man  as  to  his  spirit  is  conjoined  to 
some  society  either  infernal  or  heavenly,  a  wicked  man  to  an  in- 
fernal society,  a  good  man  to  a  heavenly  society  :  that  every  one 
returns  to  his  own  society  after  death,  see  n.  438:  the  spirit  is 
brought  to  it  successively,  and  v.t  length  enters  it :  an  evil  spirit, 
uhen  he  is  in  the  state  of  his  interiors,  is  turned  by  degrees  to  hi^ 


CONCERNING    HEAVCN    AND    IlEIL.  3-27 

pwrn  society,  niul  at  lenirlli  dirrctly  to  it,  hcfore  tiiis  stale  is  ended ; 
and  when  the  stale  is  ( lul  ;d,  then  the  evil  spirit  himself  casts  him- 
self into  the  hell  where  his  like  are  ;  the  act  itself  of  casting  ap- 
pears to  the  si^rht  like  one  falling  headlong  with  the  head  dwvn- 
wards  and  the  feel  upwards  ;  the  reason  why  it  so  appears  is,  be* 
cause  he  is  in  inverted  order,  having  loved  infernal  things  and  re- 
jected heavenly  things  :  some  evil  spirits,  in  this  second  state,  by 
turns  enter  the  hells,  and  likewise  come  out  again,  but  these  do  not 
appear  on  the  occasion  to  fall  lieadlong,  as  when  they  are  fully 
rastatcd.  The  society  itself,  in  which  they  had  been  as  to  their 
spirit  in  the  \%orld,  is  likewise  shown  to  them  when  they  are  in  tl>e 
state  of  their  exteriors,  that  they  may  thence  know  that  they  have 
been  in  hell  even  in  the  life  of  the  body,  but  still  not  in  a  similar 
Slate  with  those  who  are  in  the  hell  itself,  but  in  a  similar  state 
with  that  of  those  who  are  in  the  world  of  spirits  ;  concerning 
whose  stale,  in  respect  to  that  of  those  who  arc  in  hell,  more  wilL 
be  said  in  ■what  follow  s. 

511.  The  sejtaration  of  evil  spirits  from  good  spirits  is  effected 
in  the  second  state,  for  in  the  first  state  they  are  togetlier,  since 
tvhilst  a  spirit  is  in  his  exteriors  he  is  as  he  was  in  the  world,  thus 
as  an  evil  person  with  a  good  one  there,  and  as  a  good  person  with 
an  evil  one  ;  but  it  is  otherwise  when  he  is  brought  into  his  interi- 
ors, and  left  to  his  own  nature  or  wiH.  The  separation  of  the 
good  from  the  evil  is  effected  by  various  means,  generally  by  their 
being  led  about  to  those  societies  with  which  they  had  had  com- 
munication by  good  thoughts  and  affections  in  their  first  state,  and 
£0  to  those  which  they  had  induced  to  believe,  by  external  appear- 
ances, that  they  were  not  evil:  they  are  most  usually  led  about 
through  a  wide  circle,  and  every  where  is  shown  to  good  spirits 
what  their  quality  is  in  themselves ;  at  the  sight  of  them  on  such 
occasions  the  good  spirits  turn  themselves  away,  and  as  they  turn 
themselves  away,  so  likewise  the  evil  spirits  who  are  carried  about, 
are  averted  from  them,  as  to  their  faces,  to  the  quarter  where  their 
infernal  society  is,  into  which  they  are  about  to  come.  Not  to 
5iention  other  methods  of  separation,  which  are  several. 


328  concerning  heaven  and  hell. 

Concerning  the  Third  State  of  Man  after  Death,  which 
IS  THE  State  of  Instruction  of  those  who  come  into 
Hk-wen. 

512.  The  tliird  state  of  man  after  death,  or  of  his  spirit,  is  k 
state  ©f  instruction ;  this  state  appertains  to  those  who  come  inta 
heaven,  and  become  angels,  but  not  to  those  who  come  into  liell, 
since  these  latter  cannot  be  instructed ;  w  herefore  their  second 
state  is  likewise  their  third,  wjiich  closes  in  this  circumstance,  that 
they  are  altogether  turned  to  their  own  love,  thus  to  the  infernal 
society  wliici)  is  in  similar  love  :  when  this  is  the  case,  they  then 
think  and  will  from  that  love  ;  and  whereas  that  love  is  infernal, 
they  will  nothing  but  what  is  evil  and  think  nothing  but  what  is 
false,  these  things  being  tt»eir  delights,  inasmuch  as  they  are  the 
objects  of  their  love ;  and  hence  they  reject  all  that  is  good  and 
true,  which  they  had  before  adopted,  because  it  served  as  a  medium 
for  their  love.  But  the  good  are  brought  from  the  second  state 
into  the  third,  which  is  a  state  of  their  preparation  for  heaven  by 
instruction  :  for  no  one  can  be  prepared  for  heaven  except  by  the 
knowledges  of  what  is  good  and  true,  thus  except  by  instruction, 
since  no  one  can  know  what  spiritual  good  and  truth  is,  and  what 
the  evil  and  the  false  is  which  is  opposed  to  them,  unless  he  be  in- 
structed :  what  civil  and  moral  good  and  truth  are,  which  arc  call- 
ed just  and  sincere,  maybe  known  in  the  world,  because  in  the 
world  there  are  civil  laws,  which  teach  what  is  just,  and  there  are 
the  intercourses  of  society,  in  which  man  learns  to  live  according 
to  moral  laws,. all  which  have  reference  to  what  is  sincere  and 
right :  but  spiritual  good  and  truth  arc  not  learned  from  the  world, 
but  from  heaven  ;  they  may  indeed  be  known  from  the  ^Vord,  and 
from  the  doctrine  of  the  church  which  is  derived  from  the  Word, 
but  still  tliey  cannot  flow-in  into  the  life,  unless  man,  as  to  the  in- 
teriors which  are  of  his  mind,  be  in  heaven;  and  man  is  then  in 
heaven,  when  he  acknowledges  a  Divine,  and  at  the  same  time  acts 
justly  and  sincerely,  since  he  ought  so  to  act  because  it  is  required 
in  the  Word ;  thus  he  lives  justly  and  sincerely  for  the  sake  of  the 
Divine,  and  not  for  the  sake  of  himself  and  the  world,  as  ends. 
But  no  one  can  so  act  unless  he  be  first  instructed,  as  that  there  is 
a  God,  that  there  is  a  heaven  and  a  hell,  that  there  is  a  life  after 
death,  that  God  ought  to  be  loved  above  all  things,  and  that  man 


CONCERNING    IlEAVr.N    ANU    IILLL.  'J'i9 

ought  to  love  his  nci^hbuiir  as  hiin^jcir,  uitd  liiat  the  things  con- 
tained in  the  Word  ought  to  be  believed,  beeause  the  Word  is  di- 
vine ;  without  the  knowledge  and  acknowledgment  of  those  thing.s 
man  cannot  think  spirilually,  and  without  thought  concerning  those 
things  he  does  not  will  them,  for  the  things  \\hich  a  man  does  not 
know,  lie  cannot  think,  and  the  things  which  he  does  not  think  lie 
cannot  will  :  when  therelbre  man  wills  tho.se  things,  in  such  case 
heaven  llows-in,  that  is,  the  Lord  through  heaven,  into  the  life  of 
man,  for  He  flows-in  into  the  will,  and  by  the  will  into  the  thought, 
and  by  both  into  the  life,  inasmuch  as  all  the  life  of  man  is  from 
that  source  :  from  these  considerations  it  is  evident  that  spiritual 
good  and  truth  are  not  learned  from  the  world,  but  from  heaven, 
and  that  no  one  can  be  prepared  for  heaven  but  by  means  of  in- 
struction. In  proportion  also  as  the  Lord  flows-in  into  the  life  of 
any  one,  in  the  same  proportion  He  instructs  him,  for  in  the  same 
proportion  He  enkiniiles  the  will  with  the  love  of  knowing  truths, 
and  enlightens  the  thought  to  know  them,  and  in  the  degree  in 
which  these  effects  have  place,  in  the  same  degree  the  interiors  of 
man  are  opened,  and  heaven  is  implanted  in  them  ;  and  further, 
in  the  same  degree  what  is  divine  and  celestial  flows-in  into  what 
is  sincere  of  moral  life,  and  into  what  is  just  of  civil  life  appertain- 
ing to  man,  and  makes  them  spiritual,  inasmuch  as  man  then  does 
them  from  the  Divine,  because  for  the  sake  of  what  is  divine  :  for 
the  sincere  and  just  things  appertaining  to  moral  and  civil  life, 
which  man  does  from  the  above  origin,  are  the  very  effects  of  spir- 
itual life  ;  and  the  effect  derives  all  that  it  has  from  its  efficient 
cause,  for  such  as  the  latter  is,  such  is  the  former. 

513.  Instructions  are  elfected  by  the  angeU  of  several  societies, 
egpecially  by  those  which  are  in  the  northern  and  southern  quar- 
ter, for  those  angelic  societies  are  in  intelligence  and  wisdom  from 
the  knowledges  of  what  is  good  and  true  :  the  places  of  instruction 
are  to  the  north,  and  are  various,  arranged  and  distinguished  ac- 
cording to  the  genera  and  species  of  heavenly  goods,  that  all  and 
singular  may  be  there  instructed  according  to  their  jiarticular  tem- 
pers and  faculties  of  reception  :  those  places  extend  in  all  direc- 
tions there  to  a  considerable  distance.  The  good  spirits  who  are 
to  be  instructed  are  conveyed  thither  by  the  Lord,  when  they  have 
passed  through  their  second  state  in  the  world  of  spirits  ;  but  still 
not  all  ;  for  they  who  had  been  instructed  in  the  world,  were  there 
also  prepared  by  the  Lord  for  heaven,  and  are  conveyed  iiito  heav- 


^SO  COiN'CEItMKG    HEAVEN   AND   HELL. 

rn  by  another  way;  some  immediately  after  deatli ;  some  after  a 
flhort  stay  with  ffood  spirits,  where  the  grosser  thoughts  and  affcc" 
tions,  which  they  contracted  from  honours  and  riches  in  the  world, 
are  removed  and  thus  they  are  purified  :  some  are  first  vastated, 
whicli  is  effected  in  places  under  the  soles  of  the  feet,  which  are 
called  the  lower  earth,  where  some  suffer  severely  :  these  are  they 
who  have  confirmed  themselves  in  falses,  and  still  have  led  good 
jives;  for  falses  confirmed  inhere  with  much  force,  and  until 
they  are  dispersed,  truths  cannot  he  seen,  thus  cannot  be  received  : 
but  the  subject  concerning  vastations,  and  the  different  manners  in 
which  they  arc  efiected,  has  been  treated  of  in  the  Arcana  Cce- 
LESTiA,  extracts  from  which  may  be  here  seen  in  the  notes.* 
514.  All  who  are  in  places  of  destruction,  have  distinct  habita- 

*  That  vastations  are  effected  in  the  other  life,  that  is,  that  they,  wlio  come 
tluther  from  tlic  world  are  vastated,  n.  698,  7122,  7474,  9703.  That  the  well 
disposed  arc  vastated  as  to  falses,  and  the  ill-disposed  as  to  truths,  n.  7474,  7541, 
7542.  That  with  the  well  disposed  vastations  are  also  effected  for  the  putting 
off"  earthly  and  worldly  principles,  which  they  contracted  whilst  they  lived  in 
the  world,  n.  718G,  9763.  And  that  evil  and  falses  may  be  removed,  and  thus 
place  may  be  given  for  the  influx  of  goods  and  truths  out  of  heaven  from  the 
Lord,  together  with  the  faculty  of  receiving  them,  n.  7122,9331.  That  they 
cannot  be  elevated  into  heaven  until  such  things  are  removed,  because  they  opr 
pose  and  do  not  agree  with  heavenly  things,  n.  6928,  7122,  7136,  7541,  7542 
^763.  Tliat  thus  likewise  they  are  prepared,  who  are  to  be  elevated  into  heav- 
en, n.  4728,  7090.  That  it  is  dangerous  to  come  into  heaven,  before  they  are 
prepared,  n.  537,  538.  Concerning  the  state  of  illustration,  and  concerning  the 
joy,  of  those  who  come  out  of  vastation,  and  are  elevated  into  Iieaven,  and  con- 
cerning their  reception  there,  n.  2G99,  2701,  2704.  That  the  region  where  those 
vastations  are  effected,  is  called  the  lower  earth,  n.  4728,  709O.  That  that  re- 
gion is  under  the  soles  of  the  feet  surrounded  by  the  hells,  its  quality  is  describ- 
ed, n.  4940  to  4951,  7090.  From  experience,  n  099.  What  the  hells  are, 
which  infest  and  vastate  more  than  the  rest,  n.  7317,  7502,  7545.  That  they 
who  have  infested  and  vastated  the  well-disposed,  are  afterwards  afraid  of  them 
shun  them,  and  hold  them  in  aversion,  n.  77G8.  That  those  infestations  and 
vastations  are  effected  in  different  manners  according  to  the  adherence  of  evils 
and  falses,  and  that  they  continue  according  to  their  quality  and  quantity,  n- 
HOG  to  1113.  That  some  are  willing  to  be  vastated,  n.  1107.  That  some  are 
vastated  by  fears,  n.  4942.  Some  by  infestations  from  their  own  evils  which 
they  have  done  in  the  world,  and  from  tlieir  own  falses  which  they  have  thought 
in  the  world,  whence  come  anxieties  and  pangs  of  conscience,  n.  1106.  Some 
by  spiritual  captivity,  which  is  ignorance  and  interception  of  truth  conjoined 
with  the  desire  of  knowing  truths,  n.  1109,2694.  c^ome  by  sleep  ;  some  by  a 
rniddlc  state  between  wakefulness  and  sleep,  n.  1108.  That  they  who  have 
placed  merit  in  works,  appear  to  themselves  to  cut  wood,  n  111§.  Othcre  in 
fsther  ways,  with  much  variety,  n.  699. 


CONCERNING    IIKAVUN    AND    UELt.  331 

troiis  there ;  lor  every  one  as  to  his  interiors  is  connected  with  the 
societies  of  heaven  to  vvliich  he  is  about  to  come  ;  wlitrefore  since 
the  societies  of  heaven  are  arranged  according  to  a  hcaviil y  form^ 
[see  above,  n. '-JOO  to '21*2],  so  are  hkewisc  the  places  wJiere  in- 
structions are  given  ;  it  is  on  this  account,  tliat  when  those  place* 
are  inspected  iVoin  lieaven,  there  appears  there  as  it  were  a  heaven 
in  a  lesser  form:  they  extend  themselves  there  length-ways  froni 
east  to  west,  and  breadth-ways  from  south  to  north  ;  but  the 
brcadih,  to  appearance,  is  less  than  the  length.  The  arrangements 
111  irmrral  are  as  follows.  In  front  are  those  who  died  infants,  and 
have  been  educated  in  heaven  to  the  age  of  first  adolescence,  who, 
after  completing  the  state  of  their  infancy  with  the  females  ap- 
])ointed  to  educate  tlicm,  are  brought  thither  by  the  Lord  and  in- 
structed. Behind  them  are  the  places  where  they  are  instructed 
who  died  adults,  and  who  in  the  world  were  in  the  affection  of 
truth  from  the  good  of  life.  Behind  them  are  they  who  have  pro- 
fessed the  3Iahomedan  religion,  and  in  the  world  have  led  amoral 
life,  and  acknowledged  one  Divine,  and  the  Lord  as  the  very  Pro- 
phet Himself;  these,  when  they  recede  from  Mahomed,  because  he 
is  not  able  to  help  them,  accede  to  the  Lord,  and  worship  Him, 
and  acknowledge  His  divinity,  and  in  this  case  are  instructed  in 
the  christian  religion.  Behind  these,  more  to  the  north,  are  the 
places  of  instruction  of  various  nations  [or  gentiles],  who  in  the 
world  have  led  a  good  life  in  conformity  with  their  religion,  and 
have  thence  derived  a  species  of  conscience,  and  have  done  what  is 
just  and  right,  not  so  much  on  account  of  the  laws  of  their  govern- 
ment, but  on  account  of  the  laws  of  religion,  which  they  believed 
ought  to  be  kept  holy,  and  in  no  respect  to  be  violated  by  deeds  ; 
all  these,  when  they  are  instructed,  are  easily  led  to  acknowledge 
the  Lord,  because  it  is  impressed  on  their  hearts  that  God  is  not 
mvisible,  but  visible  under  a  human  form  :  these  in  number  exceed 
all  the  rest ;  the  best  of  them  are  from  Africa. 

515.  But  all  are  not  instructed  in  a  similar  manner,  nor  by  sim- 
ilar societies  of  heaven  :  they  who  from  infancy  have  been  edu- 
cated in  heaven,  are  instructed  by  angels  of  the  interior  heavens, 
inasmuch  as  they  have  not  imbibed  falses  from  false  religion,  nor 
have  defiled  their  spiritual  life  by  the  grossness  resulting  from 
honours  and  riches  in  the  world.  They  who  have  died  adult,  arc 
mostly  instructed  by  angels  of  the  ultimate  heaven,  because  these 
angelfe  arc  more  suited  to  them  than  the  angels  of  the  interior  heav- 


588  CONCERNING    HEAVEN    AND    IIELI,. 

ens,  for  the  ialter  are  in  interior  wisdom,  Avhich  is  not  ns  yet  re- 
ceived. But  the  Mahoniedans  arc  instructed  by  the  angels  who 
had  before  been  in  the  same  reUgion,  and  had  been  converted  to 
Christianity.  The  nations  [or  gentiles],  hkewise,  arc  instructed 
by  their  respective  angels. 

516.  All  instruction  is  there  effected  from  doctrine  derived  from 
the  Word,  and  not  from  the  Word  without  doctrine.  Christians 
are  instructed  from  heavenly  doctrine,  which  is  in  perfect  agree- 
ment with  the  internal  sense  of  the  Word  :  all  others,  as  Mahome- 
dans  and  the  nations  [or  gentiles],  are  instructed  from  doctrincp 
ade(juate  to  their  apprehension,  which  differ  from  heavenly  doc- 
trine only  in  this,  that  spiritual  life  is  taught  by  moral  [life],  in 
agreement  with  the  good' dogmas  of  their  religion,  from  which  they 
have  derived  their  life  in  the  world. 

517.  Instructions  in  the  heavens  differ  from  instructions  on  earth 
in  this  respect,  that  knowledges  are  not  committed  to  the  memory, 
but  to  the  life ;  for  the  memory  of  spirits  is  in  their  life,  inasmuch 
as  they  receive  and  imbue  all  things  which  are  in  agreement  with 
their  life,  and  do  not  receive,  still  less  imbue,  those  things  Avhich 
are  not  in  agreement,  for  spirits  are  affections,  and  hence  in  a  hu- 
man form  similar  to  their  affections.  This  being  the  case  with 
them,  the  affection  of  truth  is  continually  insjiired  for  the  sake  of 
the  uses  of  life  ;  for  the  Lord  provides  that  every  one  may  love  the 
uses  suited  to  his  particular  genius,  which  love  is  also  exalted  by 
the  hope  of  becoming  an  angel :  and  whereas  all  the  uses  of  heaven 
have  reference  to  the  common  use,  which  is  for  the  Lord's  king- 
dom, this  kingdom  being  their  country,  and  whereas  all  special 
and  singular  uses  are  excellent  in  proportion  as  they  more  nearly 
and  more  earnestly  respect  that  common  use,  therefore  all  special 
and  singular  uses,  which  are  innumerable,  are  good  and  heavenly  ; 
wherefore  with  every  one  the  affection  of  truth  is  conjoined  with 
the  affection  of  use,  insomuch  that  they  act  in  unity  :  truth  is  thus 
implanted  in  use,  so  that  the  truths  which  they  learn  are  truths  of 
use:  angelic  spirits  are  thus  instructed,  and  prepared  for  heaven. 
The  affection  of  truth  suitable  to  use  is  insinuated  by  various  means, 
most  of  which  are  unknown  in  the  world ;  principally  by  repre- 
sentatives of  uses,  which  in  the  spiritual  world  are  exhibited  by  a 
thousand  methods,  and  with  such  delights  and  pleasantnesses,  that 
they  penetrate  the  spirit  from  the  interiors  which  are  of  his  mind 
to  the  exteriors  which  are  of  his  body,  and  thus  affect  tlie  whole  : 


CONCERNING    HEAVEN    AND    IIELL.  3!i3 

hence  the  spirit  hecDiiics  as  it  were  his  own  n.^e  :  wherefore  wlion 
he  comes  into  his  own  society,  into  wliich  he  is  initi;Ued  by  in- 
strtiction,  lie  is  in  his  own  lile  wlien  in  his  own  use.*  From  these 
considerations  it  may  l»e  nianifest,  tliat  knowledj^os,  which  are  ex- 
ternal truths,  have  not  tlie  etleet  of  introchicinir  any  one  into  heav- 
en, hut  that  this  elVect  is  produced  hy  the  hfe  itself,  whicli  is  the 
life  of  use,  ingrafted  by  knowledges. 

518.  There  were  spirits  who,  from  what  they  had  conceived  in 
the  world,  had  persuaded  themselves  that  they  should  come  into 
heaven,  and  be  received  above  others,  because  they  were  learned, 
and  knew  many  things  from  the  Word,  and  from  the  doctrines  of 
their  churches,  believing  thus  that  they  were  wise,  and  that  they 
were  meant  by  those  of  whom  it  is  said,  that  they  should  shine  as 
the  splendour  of  the  expanse,  and  as  the  stars,  Dan.  chap.  xii.  3  : 
but  examination  was  made  whether  their  knowledges  resided  in 
the  mcniorv,  or  whether  in  the  life  :  they  who  were  in  the  genuine 
atlection  of  truth,  thus  for  the  sake  of  uses,  separate  from  corpo- 
real and  worldly  things,  which  [uses]  in  themselves  are  spiritual 
uses,  after  they  had  been  instructed,  were  also  received  into  heav- 
en, and  it  was  then  given  them  to  know  what  it  is  that  shines  in 
heaven,  viz.  that  it  is  divine  truth,  which  is  there  the  light  of  heav- 
en, in  use,  which  is  a  plane  receptive  of  the  rays  of  that  light,  and 
which  turns  them  into  various  kinds  of  splendour  :  but  they  with 
whom  knowledges  only  resided  in  the  memory,  and  who  had  thence 
procured  the  faculty  of  reasoning  about  truths,  and  of  confirming 
those  things  which  they  received  as  principles,  which,  although 
they  were  false,  after  confirmation  they  saw  as  truths  ;  these,  in- 
asmuch as  they  were  in  no  light  of  heaven,  and  were  yet  principled 
in  the  belief,  grounded  in  the  conceit  which  frequently  adheres  to 
sucli  intelligence,  that  they  were  more  learned  than  others,  and 
should  thus  come  into  heaven,  and  be  scrvetl  by  the  angels,  were 
therefore,  for  the  purpose  of  rescuing  them  from   their  infatuated 

*  Tliat  every  good  liatli  its  dtliglit  from  uses,  and  according  to  uses,  and  like- 
wise its  quality,  wlience  such  as  the;  use  is,  such  is  the  good,  n.  3049,4984,  7o38. 
That  angehc  life  consists  in  the  goods  of  love  and  cliarity.  thus  in  pcrf  )rniing 
oses,  n.  453.  That  nothing  appertaining  to  man  is  regarded  by  the  Lord,  and 
thence  by  the  angels,  but  ends,  which  are  uses,  n.  1317,  lti45,  5844.  That  the 
kingdom  of  the  Lord  is  a  kingdom  of  uses,  u.  4ihi,  690,  1003,  3645,  4054,  7038. 
Tliat  to  serve  the  Lord  is  to  perform  uses,  n.  7038.  That  man  hath  a  quality 
according  to  the  quality  of  uses  appertaining  to  him.  n.  loGS,  3570,  4054,  6571, 
6!r,4.  r,<a8.  10284. 
4:J 


3J4  CONCERNING    HEAVEN    AND    HELL. 

faith,  takru  up  to  the  first  or  ultimate  heaven,  that  they  niij:fht  be 
brought  into  some  angehc  society ;  but  when  they  were  at  the  first 
entrance,  their  eyes  began  to  be  darkened  by  the  influx  of  tlie  light 
of  Iieavcn,  afterwards  their  understandings  began  to  be  disturbed, 
and  at  length  they  panted  like  persons  at  the  point  of  deatli ;  and 
when  they  felt  the  heat  of  heaven,  which  is  heavenly  love,  they  be- 
gan to  be  inwardly  tormented  ;  wherefore  they  were  cast  down 
thence,  and  were  afterwards  instructed  that  knowledges  do  not 
make  an  angel,  but  the  life  itself  which  is  gained  by  knowledges, 
since  knowledges,  viewed  in  themselves,  are  out  of  heaven,  but  life 
procured  by  knowledges  is  within  heaven. 

519.  After  spirits  have  been  prepared  for  heaven,  in  the  above 
mentioned  places,  by  instructions,  which  is  effected  in  a  short  time, 
by  reason  that  they  are  iu  spiritual  ideas,  Avhich  comprehend  sev- 
eral things  together,  they  are  then  clothed  with  angelic  garments, 
which  for  the  must  part  are  white  as  of  fine  linen,  and  thus  they 
are  brought  to  the  ^\lly  which  tends  upwards  towards  heaven,  and 
are  delivered  to  the  angel-guards  there,  and  are  afterwards  received 
by  other  angels,  and  are  introduced  into  societies,  and  into  several 
gratifications  there.  Every  one  is  next  led  by  the  Lord  into  his 
own  society,  which  also  is  eiFected  by  various  ways,  sometimes  by 
Avinding  paths  :  the  w^ays  by  which  they  are  led  are  not  known  to 
any  angel,  but  to  the  Lord  alone  :  when  they  come  to  their  own 
society,  their  interiors  ai*e  then  opened,  and  since  these  are  con- 
formable to  the  interiors  of  the  angels  who  are  in  that  society,  they 
are  therefore  instantly  acknowledged  and  received  with  joy. 

520.  To  what  has  been  said,  I  wish  to  add  somewhat  remark- 
able concerning  the  ways  which  lead  from  the  above  places  to 
heaven,  and  by  which  the  novitiate  angels  are  introduced.  There 
are  eight  ways,  two  from  each  place  of  instruction,  one  going  up 
towards  the  east,  the  other  to  the  west :  they  who  come  into  the 
Lord's  celestial  kingdom,  arc  introduced  by  the  eastern  way,  but 
they  who  come  to  the  spiritual  kingdom,  are  introduced  by  the 
vrestern  way.  The  four  w  ays  which  lead  to  the  Lord's  celestial 
kingdom,  appear  adorned  with  olive  trees  and  fruit-trees  of  various 
kinds ;  but  those  which  lead  to  the  Lord's  spiritual  kingdom,  ap- 
pear adorned  with  vines  and  laurels  :  this  is  from  correspondence, 
because  vines  and  laurels  correspond  to  the  affection  of  truth  and 
to  its  uses,  whilst  olives  and  fruit  correspond  to  the  affection  of 
good  and  its  uses. 


CONCERNING    HEAVEN    AND    IIEI.L-  335. 

Til  AT    NO    ONE    COMES    INTO    IIe.VVEN    IIIOM    IMMEDIATE    MeR«;\  . 

.j"^l.  Tliey  mIio  are  not  instructed  concernin<r  lieavon,  and  con- 
cerning; the  way  to  heaven,  also  concerning  the  life  of  heaven  ap- 
pertaining to  man,  suppose  that  to  be  received  into  heaven  is  the 
mere  cfVcrt  of"  merry,  wliicli  is  granted  to  those  who  are  in  faith, 
and  for  whom  the  Lord  intercedes,  tlius  that  it  is  merely  admission 
out  of  favour  ;  consequently  that  all  men  whatsoever  may  be  saved 
by  virtue  of  [the  Lord's]  good  pleasure;  yea,  some  conceive,  that, 
this  may  he  the  case  even  with  all  in  hell.     But   such  persons  are 
totally  unacquainted  with  the  nature  of  man,  not  being  aware  that 
his  (piality  is  altogether  such  as  his  life  is,  and  that  his  life  is  such 
iis  his  love  is,  not  only  as  to  the  interiors  which  are  of  his  will  and 
understanding,  hut  as  to  the  exteriors  which  are  of  his  body,  and 
that  the  corporeal  form  is  only  an  external  form,  in  which  the  in- 
teriors present  themselves  in  eft'ect,  and  hence  that  the  whole  man 
is  his  love  [see  above,  n.  30;)] ;  nor  are  they  aware,  that  the  body 
does  not  live  from  itself,  but  from  its  spirit,  and  that  the   spirit  of 
man  is  his  very  aft'ection  itself,  and  that  his  spiritual  body  is  noth- 
ing else  but  the  man's  affection  in  a  human  form,  in  which  also  it 
appears  after  death  [see  above,  n.  453  to  400].     So  long  as  these 
[)arliculars  are  unknown,  man  may  be  induced  to  believe,  that  sal- 
vation is  nothing  but  the  good  pleasure  of  the  Lord,  which  is  call- 
ed mercy  and  grace. 

5'2'i.  liut  it  may  be  expedient  first  to  say  what  divine  mercy  is. 
Divine  mercy  is  pure  mercy  towards  the  whole  human  race  for  the 
purpose  of  saving  them,  and  it  is  likewise  continual  with  every 
man,  and  in  no  case  recedes  from  any  one,  so  that  every  one  is 
saved  who  can  be  saved  :  but  no  one  can  be  saved  but  by  divine 
means,  which  means  are  revealed  by  the  Lord  in  the  Word  :  divine 
means  are  what  are  called  divine  truths  ;  these  teach  in  what 
manner  man  ought  to  live  that  he  may  be  saved  ;  by  those  truths 
the  Lord  leads  man  to  heaven,  and  by  them  implants  in  man  the 
life  of  heaven:  this  the  Lord  effects  with  nil ;  but  the  life  of  heav- 
en cannot  be  implanted  in  any  one  unless  he  abstains  from  evil, 
for  evil  opposes  ;  so  far  therefore  as  man  abstains  from  evil,  so  far 
the  Lord  leads  him  out  of  pure  mercy  by  His  divine  means,  and 
this  from  infancy  to  the  end  of  his  life  in  the  world,  and  afterwards 
to  ctcrnitv :  this  is  the  divine  mercv  which  is  meant.     Hence  it  is 


330  COXCERNINti    HEAVEN    AND    HELL. 

evideut  that  the  mercy  of  the  Lord  is  pure  mercy,  hut  not  imme- 
diate, that  is,  such  as  to  save  all  out  of  good  pleasure,  let  them 
have  lived  as  they  may. 

523.  The  Lord  never  acts  contrary  to  order,  because  lie  Him- 
self is  Order  :  the  divine  truth  proceeding  from  the  Lord  is  what 
makes  order,  and  divine  truths  are  the  laws  of  order,  according  to 
which  the  Lord  leads  man  ;  wherefore  to  save  man  by  immediate 
mercy  is  contrary  to  divine  order,  and  what  is  contrary  to  divine 
order  is  contrary  to  the  Divine.  Divine  order  is  heaven  apper- 
taining to  man,  which  order  man  had  perverted  with  himself  by  a 
life  contrary  to  the  laws  of  order,  which  are  divine  truths ;  into 
that  order  man  is  brought  back  by  the  Lord  out  of  pure  mercy,  by 
means  of  the  laws  of  order ;  and  so  far  as  he  is  brought  back,  so 
far  he  receives  heaven  in  himself,  and  he  who  receives  heaven  in 
himself,  comes  into  heaven.  Hence  it  is  again  evident,  that  the 
divine  mercy  of  the  Lord  is  pure  mercy,  but  not  immediate  mercy.* 

524.  If  men  could  be  saved  by  immediate  mercy,  all  woxdd  be 
saved,  even  they  who  are  in  hell,  yea,  neither  would  there  be  a 
hell,  because   the  Lord  is  Mercy  Itself,  Love  Itself,  and  Good  It- 

*  That  divine  truth  proceeding  from  the  Lord  is  tlie  source  of  order,  and  that 
divine  good  is  the  essential  of  order,  n.  1728, 2258,  8700, 8988.  That  hence  the 
Lord  is  order,  n.  1919,  2011,  5110,  5703,  10336,  10619.  That  divine  truths  are 
the  laws  of  order,  n.2247,  7995.  That  the  universal  heaven  is  arranged  by  the 
Lord  according  to  His  divine  order,  n.  3038,  7211,  9128,  9338,  10125,  10151, 
10157.  That  hence  the  form  of  heaven  is  a  form  according  to  divine  order,  n. 
4040  to  4043,  0607,  9877.  That  so  far  as  man  lives  according  to  order,  thus  so 
far  as  he  Is  principled  in  good  according  to  divine  truths,  so  far  he  receives  heav- 
en in  himself,  n.  4S39.  That  man  is  the  being  into  whom  are  collated  all  things 
of  divine  order,  and  that  from  creation  he  is  divine  order  in  form,  because  he  is 
its  recipient,  n.  4219,  4220,  4223, 4523,  4524,  5114, 53G8,  6013,  6057,  6605,  6626, 
9706,  10156,  10472.  That  man  is  not  born  into  what  is  good  and  true,  but  into 
what  is  evil  and  false,  thus  not  into  divine  order,  but  into  what  is  contrary  to 
order,  and  that  hence  it  is  that  he  is  born  into  mere  ignorance,  and  that  on  this 
account  it  is  necessary  that  he  be  born  anew,  that  is,  be  regenerated,  which  is 
effected  by  divine  truths  from  the  Lord,  that  he  may  be  brought  back  into  order, 
n.  1047,  23U7,  2308,  3518,  3812,  S4S0,  8550, 10283,  10284,  10286,  10731.  That 
the  Lord,  when  He  forms  man  anew,  that  is,  regenerates  him,  arranges  all  things 
appertaining  to  him  according  to  order,  which  is  into  the  form  of  heaven,  n. 
5700,  6690,  9931,  10303.  That  evils  and  falses  arc  contrary  to  order,  and  that 
still  they  who  are  principled  in  those  things,  arc  ruled  by  the  Lord,  not  accord 
ing  to  order,  but  from  order,  n.  4839,  7877,  10778.  That  it  is  impossible  for  a 
man,  who  lives  in  evils,  to  be  saved  by  mercy  alone,  because  this  is  contrary  to 
divine  order,  n.  8700. 


CONCERMXC    lir.AVEN    AND    Ul.LL.  337 

si'lT;  wheretore  it  is  contrary  to  His  Divine  to  say,  that  he  is  able 
to  save  all  immediately,  and  does  not  save  them  :  it  is  a  thin<> 
known  from  the  Word,  that  the  Lord  wills  the  salvation  of  all,  and 
the  damnation  of  no  one. 

0"2.j.  The  generality  of  those  who  come  from  the  christian 
world  into  the  other  life,  brinfj  along  with  them  the  above  faith, 
that  they  are  to  be  saveil  by  immediate  mercy,  for  they  implore 
that  mercy  ;  but  on  examination  it  is  found  that  they  believed,  that 
to  come  into  heav«'n  consists  in  mere  admission,  and  that  they  who 
are  let  in  enter  into  heavenly  joys,  being  not  at  all  aware  of  what 
heaven  is,  and  of  what  heavenly  joy  is  ;  wherefore  they  are  told, 
that  heaven  is  not  denied  by  the  Lord  to  any  one,  and  that  they 
may  be  let  in  if  they  desire  it,  and' may  likewise  tarry  there  ;  on 
which  occasion  they  who  desire  it  arc  also  admitted,  but  when  they 
are  at  the  very  threshold  they  are  seized  with  such  torture  of  the 
heart  from  the  breathing  of  heavenly  heat,  which  is  the  love  where- 
in the  angels  are,  and  from  the  influx  of  heavenly  light,  which  is 
divine  truth,  that  they  apperceive  in  themselves  infernal  torment 
instead  of  heavenly  joy,  and  in  conseiiuence  of  the  shock  they 
throw  themselves  headlong  thence  :  thus  they  are  instructed  by 
living  experience,  that  heaven  cannot  be  given  to  any  one  from 
immediate  mercy. 

526.  I  have  occasionally  discoursed  on  this  subject  with  the  an- 
ofels,  and  have  told  them  that  the  generality  of  those  in  the  World 
who  live  in  evils,  when  they  discourse  with  others  concerning  heav- 
en and  concerning  eternal  life,  express  no  other  idea  than  that  to 
come  into  heaven  consists  merely  in  admission  from  mere  mercy, 
and  that  this  belief  is  principally  maintained  by  those  who  make 
faith  the  only  medium  of  salvation  ;  for  such  persons,  from  their 
principles  of  religion,  have  no  respect  to  the  life,  and  to  the  deeds 
of  love  which  make  the  life,  thus  neither  to  any  other  means  by 
which  the  Lord  implants  heaven  in  man,  and  renders  him  recept- 
ible  of  heavenly  joys  ;  and  whereas  they  thus  reject  every  actual 
means,  they  establish  the  necessary  consequence,  flowing  from 
their  own  persuasions,  that  man  conies  into  heaven  from  mercy 
alone,  to  which  they  believe  that  God  the  Father  is  moved  by  the 
intercession  of  the  Son.  To  these  observations  the  angels  replied, 
that  they  were  aware  that  such  a  tenet  follows  of  necessity  from 
the  pre-conceived  principle  respecting  faith  alone,  and  inasmuch 
as  that  tenet  is  the  head  of  all  the  rest,  and,  since  it  is  not  true,  is 


338  CONCERNING    HliAVEN    AND    HKLL. 

not  aihnissive  of  any  light  from  lieaven,  that  hence  coines  the  ig- 
norance, whicli  prevails  in  the  church  at  this  day,  concerning  the 
Lord,  concerning  heaven,  concerning  the  life  after  death,  concern- 
ing licavenly  joy,  concerning  the  essence  of  love  and  charity,  and 
in  general  concerning  good,  and  concerning  its  conjunction  with 
truth,  consequently  concerning  the  life  of  man,  whence  it  is,  and 
what  is  its  quality,  which  yet  no  one  ever  derives  from  thought, 
but  from  will  and  consequent  deeds,  and  only  so  far  from  thought 
as  the  thought  is  grounded  in  the  will,  thus  not  from  faith,  only  so 
far  as  faith  is  grounded  in  love.  The  angels  grieve  at  the  thought, 
that  these  same  persons  are  not  aware  that  faith  alone  cannot  ex- 
ist with  any  one,  inasmuch  as  faith  without  its  origin,  which  is 
love,  is  merely  science,  and  with  some  a  kind  of  persuasion  which 
has  the  semblance  of  faith  [see  above,  n.  48-2],  which  persuasion 
is  not  in  the  life  of  man,  but  out  of  it,  for  it  is  separated  from  the 
man  if  it  doth  not  cohere  with  his  love.  They  further  said,  that 
they  who  are  thus  confirmed  concerning  the  essential  medium  of 
salvation  appertaining  to  man,  cannot  do  otherwise  than  believe  in 
immediate  mercy,  because  they  perceive  from  natural  lumen,  and 
likewise  from  the  experience  of  sight,  that  faith  separate  does  not 
make  the  life  of  man,  since  they  who  lead  an  evjl  life  can  think 
and  persuade  themselves  [of  doctrinal  truths],  in  like  manner 
[with  those  who  lead  a  good  life]  :  hence  it  comes  to  be  believed, 
that  the  wicked  can  be  saved  alike  with  the  good,  provided  only 
that  at  the  hour  of  death  they  speak  with  confidence  concerning 
intercession  and  concerning  the  mercy  which  it  procures.  The 
angels  professed,  that  as  yet  they  have  never  seen  any  one,  who 
had  lived  an  evil  life,  received  into  heaven  by  immediate  mercy, 
howsoever  he  might  have  spoken  in  the  world  from  that  trust  or 
confidence,  which,  in  an  eminent  sense,  is  understood  by  faith. 
On  being  questioned  concerning  Abraham,  Isaac,  Jacob,  and  Dav- 
id, and  concerning  the  Apostles,  whether  they  were  not  received 
into  heaven  of  immediate  mercy,  they  replied,  not  one  of  them  ; 
and  that  every  one  was  received  according  to  his  life  in  the  world  ; 
and  that  they  knew  where  they  were  ;  and  that  they  are  not  iu 
more  estimation  there  than  others  :  the  reason,  they  said,  why 
such  honourable  mention  is  made  of  them  in  the  Word,  is,  because 
by  them  in  the  internal  sense  is  meant  the  Lord  ;  by  Abraham, 
Isaac,  and  Jacob,  the  Lord  as  to  the  Divine  and  the  Divine  Hum- 
an;  by  David  the  Lord  as  to  the  llegal  Divine,  and  by  the  apost- 


CONCERXINC    IIF-AVF.N    AND    HELL.  339 

los  the  Lord  as  to  divine  truths ;  mid  that  they  have  no  appercep- 
tion of  thcin  whatsoever,  whilst  the  Word  is  read  hy  nian,  inas- 
much Jis  their  names  i\o  not  enter  heaven,  hut  instead  of  tlieni  they 
have  a  perception  of  the  Lord,  as  was  just  now  ol)served  ;  and  tliat 
therefore,  in  the  Word  which  is  in  heaven  [see  ahove,  n.  2.>9] 
tliey  are  no  where  mentioned,  inasmuch  as  that  Word  is  the  in- 
ternal sense  of  tlie  \\ Ord  wliich  is  in  the  world.* 

r>"27.  1  can  testify  from  nmch  ex|>crience,  that  it  is  impossible  to 
implant  the  life  of  heaven  in  those  who  have  led  lives  in  the  world 
ttpjH)site  to  th<'  life  of  heaven  :  fur  there  were  some  who  believed 
that  they  should  easily  receive  divine  truths  aftr-r  doath,  when  they 
beard  them  frnui  tlw  anj^els,  and  tliat  they  should  <;ive  credit  to 
then),  and  hence  should  live  otherwise  than  tbey  had  done,  and 
thus  that  they  mij^ht  be  received  into  heaven  :  but  trial  was  made 
in  many  instances,  yet  only  with  those  who  were  in  such  a  belief, 
to  whom  the  trial  was  permitted  for  the  purpose  of  convincinj^ 
them  that  no  repentance  is  given  after  death  :  soine  of  them,  with 
whom  the  trial  was  made,  understood  truths,  and  seemed  to  re- 
ceive them,  but  instantly,  on  turning  to  the  life  of  their  love,  they 
rejected  them,  yea,  argued  against  them  :  some  rejected  them  im- 
mediately, being  unwilling  to  hear  them  :  some  were  desirous  that 
the  hfe  of  love,  which  they  had  contracted  from  the  world,  might 
be  taken  away  from  them,  and  that  angelic  life,  or  the  life  of  heav- 
en, might  be  infused  in  its  place  ;  this  likewise,  by  permission,  wa? 
accomplished,  but  when  the  life  of  their  love  was  taken  away,  they 
lay  as  dead,  and  had  no  longer  the  use  of  their  faculties.  From 
thesp  and  other  cases  of  experience,  the  simply  good  were  instruct- 

'  That  by  Abraham,  Isaac,  and  Jacob,  in  the  internal  sense  of  the  Word,  is 
meant  the  Lord  as  to  the  Divine  [Principle]  itself,  and  tlic  Divine  Human,  n. 
1803,  4615,  6098,  618;'.,  627G,  6804,  GS47.  That  Abraham  is  unknown  in  heav- 
en, n.  1S34,  1876,  3229.  That  by  David  is  meant  the  Lord  as  to  the  Regal  Di- 
vine [Principle],  n.  18SS,  99r>4.  That  the  twelve  apostles  represented  the  Lord 
as  to  all  things  of  the  Church,  thus  which  are  of  faith  and  love,  n.  '21*29,  3354, 
3468,  3858,  G397.  That  Peter  represented  the  Lord  as  to  faith,  James  as  to  char- 
ity, and  John  as  to  the  works  of  charity,  n.  3750,  10087.  That  by  the  twelve 
apostles  sitting  on  twelve  thrones,  and  judging  the  twelve  tribes  of  Israel,  ia 
signified  that  the  Lord  is  about  to  judge  according  to  the  truths  and  goods  of 
faith  and  love,  n.  '2129,  G397.  That  the  names  of  |)crsons  and  of  places  in  tho 
Word  do  not  enter  heaven,  but  are  turned  into  things  and  states  ;  and  that  neith- 
er in  heaven  can  the  names  be  uttered,  n.  187G,  522.5,0510,  10210,  10282,  10432. 
That  the  angel?  also  thiok  abstractedly  from  persons,  n.  S343,  8945;  9007. 


340  CONCERNING    HEAVEN    AND    HELL, 

ed,  that  the  life  of  any  one  cannot  in  any  wise  be  changed  aftdl' 
death,  and  that  evil  hfe  cannot  any  how  be  transmuted  into  good 
life,  or  infernal  life  into  angelic,  inasmuch  as  every  spirit,  from 
head  to  foot,  has  a  quality  agreeable  to  his  love,  and  consequently 
a  quality  agreeable  to  his  life,  and  that  to  transmute  this  life  into 
the  opposite  is  altogether  to' destroy  the  spirit :  the  angels  declare 
that  it  is  easier  to  change  a  bat  into  a  dove,  and  an  owl  into  a  bird 
of  paradise,  than  an  infernal  spirit  into  an  angel  of  heaven.  That 
man  after  death  remains  of  such  a  quality  as  his  life  had  been  in 
the  world,  may  be  seen  above  in  its  proper  article,  n.  470  to  484. 
From  these  considerations  it  may  now  be  manifest,  that  no  one  can 
be  received  into  heaven  by  immediate  mercy. 


That  it  is  not  so  difficult  as  it*  is  supposed  to  live 
A  Life  which  leads  to  Heaven. 

528.  Some  people  believe,  that  to  live  a  life  which  leads  to  heav- 
en, which  is  called  spiritual  life,  is  difficult,  by  reason  that  they 
have  been  told,  that  man  must  renounce  the  world,  and  deprive 
himself  of  the  concupiscences  which  are  called  the  concupiscences 
of  the  body  and  of  the  flesh,  and  that  he  must  live  a  spiritual  life  ; 
which  things  they  conceive  as  implying,  that  they  must  reject 
worldly  things,  which  consist  chiefly  in  riches  and  honours,  that 
they  must  walk  continually  in  pious  meditation  about  God,  about 
salvation,  and  about  eternal  life,  and  that  they  must  spend  their 
life  in  prayer,  and  in  reading  the  Word  and  other  pious  books  ; 
this  they  call  renouncing  the  world,  and  living  in  the  spirit  and  not. 
Ill  the  flesh  :  but  that  the  case  is  altogether  otherwise,  has  been 
given  me  to  know  from  much  experience,  and  from  conversation 
with  the  angels,  yea,  that  they  who  renounce  the  world  and  live  in 
the  spirit  in  the  manner  above  described,  procure  to  themselves  a 
sorrowful  life  which  is  not  receptible  of  heavenly  joy,  for  every 
one's  life  remains  with  him  after  death  :  but  to  the  intent  that  man 
may  receive  the  life  of  heaven,  it  is  altogether  necessary  that  he 
live  in  the  world,  and  in  office  and  employment  there,  and  that  in 
such  case  by  moral  and  civil  life  he  receive  spiritual,  and  that  spir- 
itual life  cannot  otherwise  be  formed  with  man,  or  his  spirit  pre- 
pared for  heaven ;  for  to  live  internal  hfe  and  not  external  at  the 


60NCERNING    HEAVEN    AND    HELL,  iMl 

i»anie  time,  is  like  dwelling  in  a  house  which  has  no  foundation, 
which  successively  cither  sinks  into  the  f;;round,  or  hcconies  lull  of 
chinks  and  breaches,  or  totters  till  it  falls  down. 

5'2'J.  If  the  life  of  man  be  viewed  and  explored  by  rational  intu- 
ition, it  is  discovered  to  be  threefold,  viz.  spirituid  life,  moral  life> 
and  civil  life,  and  that  those  lives  are  distinct  from  each  other  ;  for 
there  are  men  who  live  a  civil  life,  and  yet  not  a  moral  and  spir- 
itual life  ;  and  there  are  men  who  live  a  moral  life,  and  stdl  not  a 
-piritual ;  and  there  are  those  who  live  both  a  civd  life,  a  moral 
life,  and  a  spiritual  one  to-^ether  ;  the  latter  are  they  who  live  tlie 
life  of  heaven,  but  the  former  are  they  who  live  the  hfe  of  the  Avorld 
-iparate  from  the  hfe  of  heaven.  From  jhese  considerations  it  may 
be  manifest,  in  the  first  place,  that  spiritual  life  is  not  separate  from 
natural  life,  or  from  the  life  of  the  world,  but  that  the  former  is 
•  ■onjoincd  with  the  latter  as  the  soul  with  its  body,  and  that  if  it 
were  separated,  it  would  be  like  dwelling  in  a  house  which  had  no 
foundation,  as  was  said  above.  For  natural  and  civil  life  is  the  ac- 
tivity of  spiritual  life,  since  spiritual  life  consists  in  wUhng  well, 
and  moral  and  civil  life  in  acting  well,  and  if  the  latter  be  separat- 
ed from  the  former,  spiritual  life  consists  merely  in  thought  and 
speech,  and  wdl  recedes,  because  it  hath  no  suj)port ;  nevertheless 
will  is  the  very  spiritual  itself  of  man. 

530.  That  it  is  not  so  difficult  as  is  generally  supposed  to  live  a 
life  V,  hich  leads  to  heaven,  may  be  seen  from  what  now  follows. 
^Vho  cannot  live  a  civil  and  moral  hfe,  since  every  pne  from  in- 
fancy is  initiated  into  it,  and  from  life  in  the  world  is  acquainted 
with  it  ?  every  one  also  brings  it  into  act,  the  bad  and  the  good 
alike,  for  who  is  not  willing  to  be  called  sincere,  and  who  is  not 
Avilhng  to  be  called  just  ?  almost  all  exercise  sincerity  and  justice 
in  externals,  insomuch  that  they  appear  as  if  they  were  sincere 
and  just  in  heart,  or  as  if  tliey  acted  from  sincerity  itself  and  jus- 
tice :  the  spiritual  man  ought  to  live  in  like  manner,  which  he  may 
do  as  easily  as  the  natural  man,  but  with  this  difference  only,  that 
the  spiritual  man  believes  in  a  Divine,  and  that  he  acts  sincerely 
and  justly,  not  merely  because  it  is  agreeable  to  civd  and  moral 
laws  to  do  so,  but  also  because  it  is  agreeable  to  divine  laws  ;  for 
the  spiritual  man,  inasmuch  as  his  thoughts,  when  he  acts,  are  oc- 
cupied by  divine  things,  communicates  with  the  angels  of  heaven, 
and  so  far  as  this  is  the  case,  so  far  he  is  conjoined  with  them,  and 
thus  his  internal  man  is  opened,  which,  viewed  iu  itself,  is  a  spii'- 
11 


342  CONCERNING  HEAVEN  AND  HELL. 

itual  man  :  whoa  man  is  of  such  a  character  and  quality,  he  is  then 
adopted  and  led  by  the  Lord,  whilst  he  himself  is  not  aware  of  it, 
and  in  such  case  the  acts  of  sincerity  and  justice  which  relate  to 
moral  and  civil  life,  are  performed  by  him  from  a  spiritual  origin, 
and  to  perform  acts  of  sincerity  and  justice  from  a  spiritual  origin, 
is  to  perform  them  from  sincerity  and  justice  itself,  or  to  perform 
them  from  the  heart.  His  justice  and  sincerity,  in  the  external 
form,  appears  altogether  like  the  justice  and  sincerity  appertain- 
ing to  natural  men,  yea,  appertaining  to  evil  men  and  infernals. 
but  in  the  internal  form  they  are  altogether  dissimilar  :  for  evil  men 
act  justly  and  sincerely  merely  for  the  sake  of  themselves  and  the 
world,  wherefore  unless  they  feared  the  law  and  its  penalties,  also 
the  loss  of  reputation,  of  honour,  of  gain,  and  of  life,  they  would 
act  altogether  insincerely  and  unjustly,  inasmuch  as  they  neither 
fear  God  nor  any  divine  law,  thus  neither  are  they  restrained  by 
any  internal  bond,  wherefore  to  the  utmost  of  their  power,  in  such 
case,  they  would  defraud,  plunder,  and  spoil  others,  and  this  from 
delight :  that  they  are  inwardly  of  such  a  character,  appears  prin- 
cipally from  persons  of  a  similar  character  in  the  other  life,  where 
external  things  are  removed  from  every  one,  and  his  internals  are 
opened,  in  which  finally  they  live  to  eternity  [see  above,  n.  499  to 
511];  for  all  such,  inasmuch  as  they  then  act  without  being  re- 
strained by  external  bonds,  which,  as  was  said  above,  are  the  fear 
of  the  law,  of  the  loss  of  reputation,  of  honour,  of  gain,  and  of  life, 
act  insanely,  and  laugh  at  sincerity  and  justice.  But  they  who 
have  acted  sincerely  and  justly  under  the  influence  of  divine  laws, 
when  external  things  are  taken  away  and  they  are  left  to  things 
internal,  act  wisely,  because  tlioy  are  conjoined  with  the  angels  of 
heaven,  from  whom  wisdom  is  communicated  to  them.  From 
these  considerations  it  may  now  first  be  manifest,  that  the  spiritual 
man  can  act  altogether  in  like  manner  as  the  natural  man,  as  to 
civil  and  moral  life,  provided  he  be  conjoined  to  the  Divine  as  to 
ihe  internal  man,  or  as  to  will  and  thought  [see  above,  n.  358,  359, 
360]. 

531 .  The  laws  of  spiritual  life,  the  laws  of  civil  life,  and  the  laws 
of  moral  life,  are  also  delivered  in  the  ten  precepts  of  the  deca- 
logue, in  the  three  first  the  laws  of  spiritual  life'  in  the  following 
four  the  laws  of  civil  life,  and  in  the  three  last  the  laws  of  moral 
life  :  the  merely  natural  man  lives,  in  the  external  form,  according 
to  the  same  precepts,  in  like  manner  as  the  spiritual  man,  for  in 


CONCEIt.NIMi    HKAVKN    AND    HKLI..  'MM 

like  manner  he  worships  the  Divine,  frequents  the  temple,  heurs 
sermonH,  composes  his  face  to  devotion,  docs  not  commit  murder, 
nor  adultery,  nor  theft,  docs  not  bear  false  witness,  docs  not  de- 
fraud liis  companions  of  their  goods  ;  but  these  things  he  does 
merely  for  the  sake  of  himself  and  the  world,  to  keep  up  appear- 
ances ;  hence  tlic  same  person,  in  the  internal  form,  is  altogether 
opposite  to  what  lie  appears  in  the  external,  because  in  heart  he 
denies  the  Divine,  in  worship  plays  the  hypocrite,  when  left  to  him- 
self and  his  own  thoughts  he  laughs  at  the  holy  things  of  the 
church,  believing  that  they  serve  merely  as  a  bond  to  bind  the 
simple  vulgar :  hence  it  is,  that  he  is  ahogether  disjoined  from 
heaven,  consequently,  not  being  a  spiritual  man,  he  is  neither  a 
moral  man  nor  a  civil  man  ;  for  although  he  docs  not  commit  mur- 
der, still  he  bears  hatred  towards  every  one  who  opposes  him,  and 
in  consequence  of  hatred  burns  with  revenge,  wherefore  unless  civil 
laws,  and  external  bonds,  which  are  fears,  restrained  him,  he 
wouki  conmjit  murder,  and  since  this  is  his  governing  desire,  it 
follows  that  he  is  continually  committing  murder  :  again,  although 
he  does  not  commit  adultery  he  is  perpetually  an  adulterer,  because 
he  is  in  tiie  commission  of  adultery  so  far  as  ability  and  license 
are  given  :  a  person  of  the  same  description,  although  he  does  not 
steal,  yet,  inasmuch  as  he  covets  the  goods  of  others,  and  regards 
fraud  and  evil  artifices  as  no  offences  against  jurisprudence,  in  mind 
he  is  continually  playing  the  part  of  a  thief:  the  case  is  similar  as 
to  the  precepts  of  moral  life,  which  teach  not  to  bear  false  witness, 
and  not  to  covet  the  goods  of  others :  such  is  the  character  of  ev- 
ery man  who  denies  the  Divine,  and  who  has  not  a  conscience 
grounded  in  religion  :  that  such  is  his  proper  character,  appears 
manifestly  from  similar  spirits  in  the  other  life,  when,  on  the  re- 
moval of  things  external,  they  are  let  into  their  internals,  on  which 
occasion,  inasmuch  as  they  are  separated  from  heaven,  they  act  in 
unity  with  hell,  wherefore  they  are  consociated  with  those  who  are 
in  hell.  It  is  otherwise  with  those  who  have  in  heart  acknowledged 
the  Divine,  and  in  the  transactions  of  their  lives  have  had  respect 
to  divine  laws,  and  have  acted  according  to  the  three  first  precepts 
of  the  decalogue  equally  as  according  to  the  rest :  when  these,  on 
the  removal  of  things  external,  are  let  into  their  internals,  they 
become  wiser  than  when  in  the  world ;  for  when  they  come  into 
their  internals,  it  is  like  coming  from  shade  into  light,  from  ignor- 
ance luto  wisdom,  and  i'mr^y  ^  sorrowful  life  into  a  ble««ed  one,  in- 


344  CONCERNING    IIEAVtN    AND    HELL. 

asmucli  as  they  are  in  the  Divine,  thus  in  heaven.  These  obser- 
vations arc  made  to  tlie  intent  that  both  the  qiiahty  of  the  one  and 
the  quahty  of  the  other  may  be  known,  ahhough  both  have  lived  a 
similar  external  life. 

532.  Every  one  may  know  that  thoughts  arc  conveyed  and  tend 
according  to  intention.^,  or  in  the  direction  which  a  man  intends, 
for  thought  is  the  internal  sight  of  man,  which  in  this  respect  is 
like  the  external  sight,  that  it  is  turned  in  the  direction,  and  there 
abides,  in  which  it  is  bent  and  intended  :  if  therefore  the  internal 
sight  or  thought  be  turned  to  the  world,  and  there  abides,  it  follows 
that  the  thought  becomes  worldly ;  if  it  be  turned  to  self  and  self 
honour,  it  follows  that  it  becomes  corporeal ;  but  if  it  be  turned  to 
heaven,  it  follows  that  it  becomes  heavenly  ;  consequently,  if  it  be 
turned  to  heaven,  that  it  is  elevated  ;  if  to  self,  that  it  is  drawn 
down  from  heaven,  and  immersed  in  what  is  corporeal ;  and  if  to 
the  world,  that  it  is  also  bent  down  from  heaven,  and  diffused 
amongst  those  objects  which  ai'c  presented  to  the  eyes.  It  is  the 
man's  love  which  makes  his  intention,  and  which  determines  his 
internal  sight  or  thought  to  its  objects;  thus  the  love  of  self  to  it- 
self and  its  objects,  the  love  of  the  world  to  worldly  objects,  and 
the  love  of  heaven  to  heavenly  objects  ;  from  which  considerations 
it  may  be  known  what  is  the  quality  of  the  state  of  man's  interiors, 
Avhich  .ire  of  his  mind,  provided  his  love  be  known,  viz.  that  the 
interiors  of  him  who  loves  heaven  are  elevated  towards  heaven,  and 
are  open  above ;  and  that  the  interiors  of  him  who  loves  the  world 
and  who  loves  himself  are  closed  upwards,  and  are  open  exterior- 
ly:  hence  it  may  be  concluded,  that  if  the  superior  principles  of 
the  mind  are  closed  upwards,  man  can  no  longer  see  the  objects 
which  are  of  heaven  and  the  church,  and  that  those  objects  are  in 
thick  darkness  in  respect  to  him,  and  the  things  which  are  in  thick 
darkness  are  either  denied  or  not  understood  ;  hence  it  is  that  they 
who  love  themselves  and  the  world  above  all  things,  inasmuch  as 
the  superior  principles  of  their  minds  are  closed,  in  heart  deny  di- 
vine truths,  and  if  they  discourse  at  all  about  them  from  memory, 
still  they  do  not  understand  them  ;  they  regard  them  also  in  the 
same  manner  that  they  regard  worldly  and  corporeal  things,  and 
since  they  are  of  such  a  character,  they  cannot  pay  attention  to 
any  thing  but  what  enters  through  the  senses  of  the  body,  with 
which  also  they  are  alone  delighted  ;  thus  they  are  delighted  with 
many  things  so  entering  which   are  likewise  filthy,  obscene,  pro- 


COyCERNI.VC  HEAVEN  AM)  HELL.  345 

f.iiir,  and  wifkrd,  wliicli  tliiiifjs  cannot  be  romovcd,  because  with 
Nucli  persons  there  is  nc*  inHiix  <]^iven  from  heaven  into  iheir  minds, 
inasmuch  as  these  arc  closed  above,  as  was  before  oltserved.  The 
intention  of  man,  from  wbieh  his  internal  sipht  or  thoujifht  is  dc- 
tern)incd,  is  his  will,  for  what  a  man  wills,  tliis  he  intends,  and 
what  he  intends,  this  he  thinks  ;  wherefore  if  his  intention  be  to- 
wards heaven,  his  thought  is  determined  thither,  and  with  it  his 
whole  mind,  which  is  thus  in  heaven,  whence  he  looks  downwards 
upon  the  thinp:^  of  the  world  which  are  beneath  him,  as  a  person 
I  ookinjj  from  the  roof  of  a  house  ;  hence  it  is  that  the  man  who  has 
the  interiors  of  his  mind  open,  can  see  the  evils  and  falses  which 
appertain  to  him,  for  these  are  beneath  the  spiritual  mind  ;  and  on 
the  other  hand,  that  the  man  whose  interiors  arc  not  open,  cannot 
see  his  own  evils  and  falses,  because  he  is  in  them,  and  not  above 
them  :  from  these  considerations  a  conclusion  may  be  formed  re- 
spcctinff  the  origin  of  wisdom  in  man,  and  the  orijjin  of  insanity, 
also  what  will  be  the  quality  of  man  after  death,  when  he  is  left  to 
will  and  to  think,  likewise  to  act  and  to  speak,  according  to  his 
interiors.  These  observations  are  also  made  with  a  view  to  its 
being  known  what  is  the  quality  of  man  interiorly,  hoAvsoever  he 
appears  exteriorly  like  to  another. 

.53:3.  That  it  is  not  so  difficult  to  live  the  life  of  heaven  as  is  be- 
lieved, is  evident  now  from  this  consideration,  that  nothing  more  is 
necessary  than  for  man  to  think,  when  any  thing  presents  itself  to 
iiim  which  he  knows  to  be  insincere  and  unjust,  and  to  which  he  is 
inclined,  that  it  ought  not  to  be  done  because  it  is  contrary  to  di- 
vine precepts ;  if  he  accustoms  himself  so  to  think,  and  from  so  ac- 
customing himself  acquires  a  habit,  he  then  by  degrees  is  conjoined 
to  heaven  ;  and  so  far  as  he  is  conjoined  to  heaven,  so  far  the 
higher  principles  of  his  mind  are  opened,  and  so  far  as  those  are 
opened,  so  far  he  sees  what  is  insincere  and  unjust,  and  in  propor- 
tion as  he  sees  these  evils,  in  the  same  proportion  they  are  capable 
of  being  shaken  off,  for  it  is  impossible  that  any  evil  can  be  shaken 
off  until  it  be  seen  :  this  is  a  state  into  which  man  may  enter  from 
free  desire,  for  who  is  not  capable  of  thinking  as  above  from  free- 
dom ?  But  when  he  has  made  a  beginning,  then  the  Lord  operates 
all  sorts  of  good  with  him,  and  gives  him  the  faculty  not  only  of 
seeing  evils,  but  also  of  not  willing  them,  and  finally  of  holding 
them  in  aversion  :  this  is  meant  by  the  Lord's  words,  "  My  yoke 
Is  easy,  aitd  My  burden  I'gJif,'*  Matt.  xi.  30.     It  is  however  to  be 


340  CONCERNING  HEAVEN  AND  HELL. 

noted,  tliat  the  difficulty  of  so  thinking",  and  likewise  of  resisting 
evils,  increases,  in  proportion  as  man  commits  evil  from  tlie  will ; 
fi)r  in  the  same  proportion  he  accustoms  himself  to  evils,  until  at 
length  he  does  not  see  them,  and  is  next  led  to  love  them,  and  from 
the  delight  of  love  to  excuse  them,  and  by  all  kinds  of  fallacies  to 
confirm  them,  saying  that  they  are  allowable  and  good  ;  but  this  is 
the  case  with  those  who,  in  the  age  of  adolescence,  plunge  into 
evils  as  without  restraint,  and  then  at  the  same  time  reject  divine 
things  from  the  heart. 

534.  Some  time  since  there  was  represented  to  me  the  way  which 
leads  to  heaven,  and  that  which  leads  to  hell  :  there  was  a  broad 
way  tending  to  the  left,  or  towards  the  north ;  there  appeared 
many  spirits  going  in  it ;  but  at  a  distance  there  was  seen  a  stone 
of  considerable  magnitude,  where  the  broad  way  terminated;  from 
that  stone  went  aftervfards  two  ways,  one  to  the  left,  and  one  in 
an  opposite  direction  to  the  right ;  the  way  which  tended  to  the 
left  was  narrow  or  strait,  leading  through  the  west  to  the  south, 
and  thus  into  the  light  of  heaven  ;  the  way  which  tended  to  the 
right  was  broad  and  spacious,  leading  obliquely  downAvards  tow- 
ards hell.  All  at  first  seemed  to  go  the  same  way,  until  they  came 
to  the  great  si  one  at  the  head  of  the  two  ways,  but  when  they 
came  thither,  they  were  separated  ;  the  good  turned  to  the  left, 
and  entered  the  straight  way  which  led  to  heaven  ;  but  the  evil  did 
not  see  the  stone  at  the  head  of  the  two  ways,  and  fell  upon  it,  and 
wci-e  hurt,  and  when  they  rose  up  they  ran  on  in  the  broad  way  to 
tlje  right,  which  tended  towards  hell.  It  was  afterwards  explained 
to  me  what  all  those  things  signified,  viz.  that  by  the  first  way, 
which  was  broad,  in  which  many  both  good  and  evil  went  together 
and  discoursed  with  each  other  as  friends,  because  the  difference 
between  them  was  not  discoverable  to  the  sight,  were  represented 
those  who  in  externals  live  alike  sincerely  and  justly,  and  who  are 
not  visibly  distinguished  :  by  the  stone  at  the  head  of  the  two  ways, 
or  of  the  angle  [or  corner],  upon  which  the  evil  stumbled,  and 
from  which  afterwards  they  ran  into  the  way  leading  to  hell,  was 
represented  the  divine  truth,  which  is  denied  by  those  who  look 
towards  hell ;  in  the  supreme  sense  by  the  same  stone  was  signifi- 
ed the  Divine  Human  of  the  Lord  :  but  they  who  acknowledged 
divine  truth,  and  at  the  same  time  the  Divine  of  the  Lord,  were 
conveyed  by  the  way  which  led  to  heaven.  From  these  consider- 
?Ttions  it  was  again  made  evident,  that  in  externals  the  wicked 


CONCERNING    HEAVEN    AND    HELL.  I?47 

ioad  the  same  kind  of  life  us  the  <,'oo(l,  or  '^>>  i\\  the  same  way,  tlius 
one  as  easily  as  tin-  otliiM*,  and  yet  that  they  who  at:kiiowlcd<fe  the 
Divine  from  the  heart,  especially  they  witiiiii  tlic  rhiirdi  who  ac- 
knowledge the  Divine  of  the  Lord,  arc  led  to  heaven,  and  they  wIjo 
do  not  acknowledge,  are  conveyed  to  hell.  The  ihoiiglits  of  man, 
wljich  proceed  from  intention  and  will,  are  represented  in  the  oth- 
er life  by  ways  :  ways  also  arc  there  presented  to  appearance  al- 
togetlicr  according  to  the  thoughts  of  intention,  and  every  one  like- 
wise walks  according  to  his  thoughts  which  proceed  from  inten- 
tion ;  hence  it  is  that  the  quality  of  spirits,  and  of  their  thoughts, 
is  known  from  their  ways  :  from  these  considerations  it  was  like- 
wise evident  what  is  meant  by  the  Lord's  words,  "  Kntrr  yc  hi 
through  the  strait  gate  ;  for  icidc  is  the  gate  and  broad  the  way  which 
leads  to  destruction,  and  many  there  arc  who  walk  through  it ;  nar- 
row is  the  icoy  and  strait  the  gate  which  leads  to  life,  and  few  iho'c 
be  who  find  it,'^  Matt.  vii.  13,  14  :  the  reason  why  the  way  is  nar- 
row which  leads  to  life,  is,  not  because  it  is  difficult,  but  because 
there  are  few  who  find  it,  as  it  is  said.  From  that  stone  seen  in 
the  angle  [or  corner],  where  the  broad  and  common  way  termina- 
ted, and  from  which  two  ways  were  seen  to  tend  in  opposite  direc- 
tions, it  was  made  evident  what  is  signified  by  these  words  of  Lord, 
"  Have  ye  not  read  rohat  is  written,  the  stone  tvhich  the  builders  re- 
jected is  become  the  head  of  the  angle  [or  corner] ;  whosoever  shall 
fall  upon  that  stone  will  be  broken,^''  Luke  x.v.  17,  18  :  stone  signi- 
fies divine  truth,  and  the  stone  of  Israel  the  Lord  as  to  the  Divine 
Human  ;  the  builders  are  they  who  are  of  the  church  ;  the  head  of 
the  angle  [or  corner]  is  where  the  two  ways  are  ;  to  fall  and  to  be 
broken  is  to  deny  and  perish.* 

535.  It  has  been  granted  me  to  discourse  with  some  in  the  other 
life  who  had  removed  themselves  from  worldly  business  that  they 
might  live  piously  and  holily,  and  likewise  with  some  who  had  af- 
flicted themselves  by  various  methods,  because  they  believed  that 
this  was  to  renounce  the  world,  and  to  subdue  the  concupiscences 
of  the  flesh ;  but  most  of  them,  inasmuch  as  they  had  thence  con- 
tracted a  sorrowful  life,  and  had  removed  themselves  from  the  life 
of  charity,  which  life  can  only  be  led  in  the  world,  cannot  be  con- 

*  That  stone  signifies  truth,  n.  114,  043,  129S,  3720,  6420,8609,  10376.  That 
tlicicforp  the  hiw  was  inscrihcd  on  tables  which  were  of  stone,  n.  10376.  That 
the  stone  of  Israel  denotes  the  Lord  as  to  divine  truth  and  as  to  the  Divine  Hu- 
man [Principle],  n.  C42G. 


348  OONCEKNING    HEAVEN    AND    IIELI.. 

sociated  with  the  angels,  because  the  life  of  the  angels  is  a  life  of 
gladness  resulting  from  bliss,  and  consists  in  performing  acts  of 
goodness,  Avhich  are  works  of  charity  :  and  besides,  they  who  have 
led  a  life  abstracted  from  worldly  engagements,  are  heated  with 
the  idea  of  their  own  merits,  and  hence  are  continually  desirous  of 
heaven,  and  continually  thinking  of  heavenly  joy  as  a  reward, 
being  altogether  ignorant  of  what  constitutes  heavenly  joy ;  and 
when  they  are  introduced  amongst  angels,  and  into  their  joy,  which 
is  without  merit,  and  consists  in  exercises  and  manifest  offices,  and 
in  the  blessedness  resulting  from  the  good  which  they  thereby  pro- 
mote, they  are  surprized  like  persons  who  discover  something  quite 
foreign  to  their  belief;  and  Avhereas  they  are  not  receptible  of  that 
joy,  they  depart,  and  consociate  with  spirits  of  their  own  way  of 
thinking,  who  had  lived  a  similar  life  in  the  world.  But  they  who 
have  lived  holily  in  externals,  being  continually  in  places  of  wor- 
ship, and  engaged  in  acts  of  prayer,  and  who  have  afflicted  their 
souls,  and  at  the  same  time  have  continually  cherished  an  idea  re- 
specting themselves,  that  they  would  thus  be  esteemed  and  hon- 
oured above  others,  and  at  length  after  death  be  accounted  saints, 
in  the  other  life  are  not  in  heaven,  because  they  have  done  such 
tilings  for  the  sake  of  themselves  ;  and  whereas  they  have  defiled 
divine  truths  by  the  self-love  in  which  they  have  immersed  them, 
some  of  them  are  so  insane  as  to  think  themselves  gods,  wherefore 
they  are  in  hell  amongst  those  of  a  like  description  ;  some  are  cun- 
ning and  deceitful,  and  in  the  hells  of  the  deceitful,  and  those  are 
they  who  have  done  such  things  in  an  external  form  by  cunning 
arts  and  artifices,  whereby  they  have  induced  the  common  people 
to  believe  that  a  divine  sanctity  was  in  them.  Of  this  characrer 
are  several  of  the  Romish  saints,  with  some  of  whom  also  it  has 
been  granted  me  to  discourse,  and  on  such  occasions  their  life  hath 
been  manifestly  described,  both  as  to  its  quality  in  the  world,  and 
as  to  its  quahty  afterwards.  These  observations  are  made  to  the 
intent  that  it  may  be  known,  that  the  life  which  leads  to  heaven  is 
not  a  life  abstracted  from  the  world,  but  in  the  world ;  and  that  a 
life  of  piety  without  a  life  of  charity,  Avhich  is  only  given  in  the 
world,  doth  not  lead  to  heaven,  but  that  a  life  of  charity,  which 
consists  in  acting  sincerely  ajid  justly  in  every  function,  in  every 
engagement,  and  in  every  work,  from  an  interior  principle,  thus 
from  a  celestial  origin,  which  origin  is  in  that  life  when  man  acts 
sincerely  and  justly  because  it  is  agreeable  to  the  divine  law,  [does 


CONCERNING    IIKAVKN    AND    III'LI..  S 19 

lead  to  heaven]  :  this  hitter  hie  is  not  ihlHeuU,  l)iit  a  \i(e  of  piety 
abstracted  from  a  life  of  charity  is  diflieult,  which  life  never- 
theless leads  away  from  heaven  in  the  smiie  pro])  m tion  tliat  it  is 
believed  to  lead  to  heaven.* 


That  thi:  Loud  raxEs  the  Hells. 

5.%.  Above,  in  treating  of  heaven,  it  has  hcen  every  where 
shown  that  the  Lord  is  the  God  of  heaven,  specifically  at  n.  2  to  6, 
thus  that  all  the  government  of  the  heavens  is  the  Lord's ;  and 
whereas  the  relationship  of  heaven  to  hell,  and  of  hell  to  heaven, 
is  like  what  subsists  between  two  opposites,  which  mutually  act 
contrary  to  each  other,  from  whose  action  and  re-actiou  results 
the  equilibrium  in  w  Inch  all  things  subsist,  therefore,  to  the  intent 
that  all  and  singular  things  may  be  kept  in  equilibrium,  it  is  ne- 
cessary that  He  who  rules  the  one  should  also  rule  the  other;  for 
unless  the  same  Lord  restrained  the  insults  from  the  hells,  and 
checked  the  insanities  which  abound  there,  the  equilibrium  would 
perish,  and  with  the  etpiilibrium  the  whole. 

537.  But  it  may  be  expedient  here  to  premise  something  on  the 
subject  of  e<iuilibrium.  It  is  known  that  when  two  things  mutual- 
ly act  against  each  other,  and  when  one  re-acts  and  resists  in  the 

"  That  a  life  of  piety  without  a  life  of  charity  is  of  no  avail,  but  with  the  hit- 
ter is  of  advantage  in  every  respect,  n.  823-2,  8253.  That  charity  towards  the 
neighbour  consists  in  doing  what  is  good,  just,  and  right,  in  every  work,  and  in 
every  employment,  n.  8120,  8121,  8122.  That  charity  towards  the  neighbour 
extends  itself  to  all  and  singular  the  things  which  a  man  tiiinks,  wills,  and  acts, 
n.  8124.  That  a  life  of  charity  is  a  life  according  to  the  Lord's  precepts,  n. 
3249.  That  to  live  according  to  the  Lord's  precepts  is  to  love  the  Lord,  n.  10143, 
10153,  10310,  10578,  10648.  That  genuine  charity  is  not  meritorious,  because  it 
is  from  interior  afTection,  and  from  the  delight  thence  residting,  n.  2340,  2373, 
2400,  38S7,  G3S6  to  0393.  That  man  afler  death  remains  of  such  a  quality,  as 
was  his  liO-  of  charity  in  tin;  work!,  n.  8256.  That  heavenly  blessedness  tlows-in 
from  the  Lord  into  the  life  of  charity,  n.  2363.  That  no  one  is  admitted  into 
heaven  by  thinking  only,  but  by  willing  and  doing  good  at  the  same  time,  ji. 
2401,345!>.  That  unless  the  doing  good  is  conjoined  with  willing  good  and 
with  thinking  good,  there  is  no  salvation;  nor  any  conjunction  of  the  internal 
man  witli  the  external,  n  3987. 
4o 


;3,>0  CONCERNING  HEAVEN  AND  HELL- 

same  proportion  that  the  other  acts  and  impels,  neither  of  them 
has  any  force,  because  on  each  side  there  is  a  similar  potency,  and 
that  in  such  case  each  may  be  acted  upon  at  pleasure  by  a  third  ^ 
for  when  two  things,  in  consecjuence  of  equal  opposition,  have  no 
force,  the  force  of  a  third  thing  does  all,  and  acts  as  easily  as  if 
there  were  no  opposition.  Such  is  the  equilibrium  between  heaven 
and  hell  ;  but  it  is  not  an  equilibrium  as  between  two  bodily  com- 
batants, the  strength  of  one  of  whom  i.s  equivalent  to  the  strength 
of  the  other,  but  it  is  a  spiritual  equilibrium,  viz.  of  what  is  false 
atvainst  what  is  true,  and  of  what  is  evil  against  what  is  good : 
from  hell  there  is  a  continual  exhalation  of  what  is  false  derived 
from  evil,  and  from  heaven  a  continual  exhalation  of  what  is  true 
derived  from  good  :  it  is  in  consequence  of  this  sj)irltual  equilibri- 
um that  man  is  in  the  freedom  of  thinking  and  willing;  for  what- 
soever a  man  thinks  and  wills  has  relation  either  to  evil  and  the 
false  thence  derived,  or  to  good  and  the  truth  thence  derived,  con- 
sequently, M'hen  he  is  in  that  equilibrium,  he  is  in  the  freedom  ei- 
ther of  admitting  or  receiving  evil  and  the  false  thence  derived 
from  hell,  or  of  admitting  or  receiving  good  and  the  truth  thence 
derived  from  heaven  ;  in  this  equilibrium  every  man  is  held  by  the 
Lord,  because  the  Lord  rules  both  heaven  and  hell.  But  why  man 
is  held  by  equilibrium  in  this  freedom,  and  why  what  is  evil  and 
false  is  not  removed  from  him,  and  what  is  good  and  true  implant- 
ed by  the  Lord,  will  be  shown  in  the  following  pages  under  its 
proper  article. 

538.  It  has  been  occasionally  granted  me  to  perceive  the  sphere 
of  what  is  false  derived  from  evil  exhaling  out  of  hell  ;  it  was  as  a 
perpetual  attempt  to  destroy  all  that  is  good  and  true,  conjoined 
with  anger  and  a  sort  of  rage  at  not  being  able  to  do  so,  and  prin- 
cipally an  attempt  to  annihilate  and  destroy  the  Divine  of  the  Lord, 
and  this  because  all  good  and  truth  are  from  Him.  But  from 
heaven  was  perceived  a  sphere  of  truth  derived  from  good,  by 
Avhich  the  rage  of  the  attempt  ascending  from  hell  was  restrained ; 
hence  comes  equilibrium  :  this  sphere  from  heaven  was  perceived 
to  come  from  the  Lord  alone,  although  it  appeared  to  come  from 
the  angels  in  heaven  ;  the  reason  why  it  was  from  the  Lord  alone 
and  not  from  the  angels,  was,  because  every  angel  in  heaven  ac- 
knowledges that  nothing  of  good  and  of  truth  is  from  liimself,  but 
that  all  is  from  the  Lord. 


CONCERNING    HEAVEN    .\ND    HELL.  ^1 

639.  All  power  in  tlic  spiritual  world  belongs  to  truth  dcrivctl 
from  irood,  and  there  is  no  power  at  all  in  what  is  false  derived 
from  evil  ;  the  reason  is,  because  the  essential  Divine  in  heaven  is 
divine  good  and  divine  truth,  and  what  is  divine  has  all  power  : 
the  reason  why  what  is  false  derived  from  evil  has  no  power,  is, 
because  all  jjower  belongs  to  truth  derived  from  good,  and  in  what 
is  false  derived  from  evil  there  is  nothing  of  truth  derived  from 
good  ;  hence  it  is  that  there  is  all  power  in  heaven,  and  none  in 
hell,  for  every  one  in  heaven  is  in  truths  derived  from  good,  and 
every  one  in  hell  is  in  falses  derived  from  evil  :  for  no  one  is  ad- 
mitted into  heaven  until  he  be  in  truths  derived  from  good,  neither 
is  any  one  cast  down  into  hell  until  lie  be  in  falses  derived  from 
evil;  that  this  is  the  case,  may  be  seen  in  the  articles  treating  of 
the  first,  second,  and  third  state  of  man  after  death,  n.  491  to  520  : 
and  that  all  power  belongs  to  truth  derived  from  good,  may  be  seen 
in  the  article  concerning  the  power  of  the  angels  of  heaven,  n.  228 
to  23:3. 

540.  This  then  is  the  equilibrium  between  heaven  and  hell,  and 
in  it  are  all  those  who  are  in  the  world  of  spirits,  for  the  world  of 
spirits  is  mid-way  between  heaven  and  hell:  and  hence  likewise  all 
men  here  below  are  kept  in  a  like  equilibrium,  for  men  here  below 
are  ruled  of  the  Lord  by  spirits  who  are  in  the  world  of  spirits, 
which  subject  will  be  treated  of  below  in  its  proper  article.  Such 
an  equilibrium  cannot  be  given,  unless  the  Lord  rule  both  heaven 
and  hell  and  moderate  on  each  side  ;  for  if  this  were  not  the  case, 
falses  derived  from  evils  would  be  superabundant,  and  would  aftect 
the  simply  good  who  are  in  the  ultimates  of  heaven,  and  who  may 
be  more  easily  perverted  than  the  angels  themselves,  and  thus  the 
equilibrium  would  perish,  and  with  it  the  freedom  appertaining  to 
men. 

54L  Hell  is  distinguished  into  societies  in  like  manner  as  heav- 
en, and  also  into  as  many  societies  as  heaven  is ;  for  every  society 
in  heaven  has  a  society  opposite  to  it  in  hell,  and  this  for  the  sake 
of  equilibrium  :  but  the  societies  in  hell  arc  distinct  according  to 
evils  and  the  falses  thence  derived,  because  the  societies  in  heaven 
arc  distinct  according  to  goods  and  the  trutlis  thence  derived. 
That  every  good  has  an  opposite  evil,  and  every  truth  an  opposite 
false,  may  be  known  from  this  consideration,  that  it  is  not  any 
thing  without  relation  to  its  opposite,  and  that  from  the  opposite  is 
known  its  quality,  and  in  what  degree  it  is,  aud  that  hence  comes 


35'3  CONCERNING    HEAVEN    AND    HELL. 

all  perception  and  sensation  :  wherefore  the  Lord  conlinually  pro- 
vides, that  every  society  of  heaven  may  have  its  opposite  in  a  soci- 
ety of  hell,  and  that  between  them  there  may  be  equilibrium. 

542.  Inasmuch  as  hell  is  distinguished  into  as  many  societies  as 
heaven,  therefore  also  there  are  as  many  hells  as  there  arc  socie- 
ties of  heaven,  for  every  society  of  heaven  is  a  heaven  in  a  lesser 
form  [see  above,  n.  51  to  58],  thus  every  society  of  hell  is  a  hell  in 
a  lesser  form.  Inasmuch  as  in  general  there  are  three  heavens, 
therefore  also  in  general  there  are  three  hells,  the  lowest,  which  is 
opposed  to  the  inmost  or  third  heaven,  the  middle,  which  is  oppos- 
ed to  the  middle  or  second  heaven,  and  the  higher,  which  is  oppos- 
ed to  the  ultimate  or  first  heaven. 

543.  But  in  what  manner  the  hells  are  ruled  by  the  Lord,  it 
may  be  expedient  also  briefly  to  state :  the  hells  in  general  are  ru- 
led by  the  general  afflux  of  divine  good  and  divine  truth  from  the 
heavens,  whereby  the  general  tendency  [or  eflbrt]  issuing  forth 
from  the  hells  is  checked  and  restrained  ;  and  likewise  by  a  spe- 
cific afflux  from  each  heaven,  and  from  each  society  of  heaven. 
The  hells  are  ruled  in  particular  by  the  angels,  to  whom  it  is  given 
to  look  into  the  hells,  and  to  restrain  the  insanities  and  disturban- 
ces which  abound  there  ;  occasionally  also  angels  are  sent  thither, 
and  by  their  presence  they  moderate  those  insanities  and  distur- 
bances. But  in  general  all  who  are  in  the  hells  are  ruled  by  fears, 
some  by  fears  implanted,  and  as  yet  ingrafted,  from  the  world ; 
but  whereas  these  fears  are  not  sufficient,  and  likewise  by  degrees 
lose  their  force,  they  are  ruled  by  fears  of  punishments,  whereby 
principally  it  is  that  they  are  deterred  from  doing  evils  :  punish- 
ments in  hell  are  manifold,  more  gentle  and  more  severe  according 
to  evils  :  for  the  most  part  the  more  malignant,  who  excel  in  cun- 
ning and  in  artifice,  and  arc  able  to  keep  the  rest  in  compliance 
and  servitude  by  punishments  and  the  terror  which  they  occasion, 
are  set  over  others,  yet  the  governors  dare  not  pass  beyond  the 
limits  prescribed  them.  It  is  to  be  noted,  that  the  fear  of  pnnish- 
ment  is  the  only  medium  to  restrain  the  violence  and  fuiy  of  those 
who  are  in  the-  hells ;  there  is  no  other. 

544.  It  has  been  hitherto  believed  in  the  world,  that  there  is 
some  one  devil  who  presides  over  the  hells,  and  that  he  was  crea- 
ted an  angel  of  light,  but,  becoming  a  rebel,  was  cast  down  with 
his  crew  into  hell  :  the  reason  why  this  faith  has  prevailed  is,  be- 
cause in  the  Word  mention  is  made  of  the  devil   and   Satan,  and 


OONCERMN<i    UKAVKN    AND    Ili:i.I,.  .i't.l 

also  of  Lucifer,  and  the  Word  in  those  |)assa<;r's  lias  been  undt  r- 
stood  according  (<»  tlic  sense  of  the  letter;  wlien  yet  by  tlio  dcvd 
and  Satan  is  tliere  meant  hell,  by  tlie  devil  tliat  hcdl  \vhicli  is  U) 
the  back,  and  wliere  the  worst  dwell,  who  are  called  evil  «renii  : 
and  by  Satan  that  hell  which  is  in  front,  the  iiilialntants  of  wliich 
are  not  so  malignant,  and  are  called  evil  spirits  ;  and  by  Lucifer 
are  meant  those  w  ho  are  of  Babel  or  Babylon,  beini^  those  who  ex- 
tend their  dominions  even  into  heaven.  That  there  is  not  any  one 
devil  to  whom  the  liells  are  subject,  is  evident  likewise  from  this 
consideration,  that  all  who  are  in  the  hells,  like  all  who  are  in  the 
licavens,  are  from  the  human  race  [sec,  n.  311  to  317],  and  that 
those  who  are  there  amount  in  nimibcr,  from  the  beginning  of  crea- 
tion to  this  time,  to  myriads  of  myriads,  and  that  every  one  of 
them  is  a  devil  of  such  a  quality  as  he  had  acquired  in  the  world 
by  opposition  to  the  Divine  :  see  above  on  this  subject,  n.  31 1 ,  31-2. 


Tit\T  THE  Lord  casts   no  oxe  down  into   Hell,  but  TirAi 

THE    SPIRIT    CASTS    HIMSELF    DOWN. 

o4.">.  An  opinion  has  prevailed  with  some,  that  God  turns  away 
His  face  from  man,  rejects  him  from  Himself,  and  casts  liim  into 
liell,  and  that  he  is  angry  with  hinj  on  account  of  evil;  and  with 
some  it  is  supposed  still  further,  that  God  punishes  man,  and  does 
evil  to  him  :  in  this  opinion  they  confirm  themselves  from  the  lite- 
ral sense  of  the  Word,  where  expressions  to  that  effect  occur,  not 
being  aware  that  the  spiritual  sense  of  the  word,  which  explains 
the  literal  sense,  is  altogether  otiicrwise  ;  and  that  hence  the  gen- 
uine doctrine  of  the  church,  which  is  from  the  spiritual  sense  of 
the  Word,  teaches  otherwise,  viz.  that  the  Lord  never  turns  away 
His  face  from  man  and  rejects  him  from  Himself,  that  He  does 
not  cast  any  one  into  hell,  and  that  he  is  not  angry  with  any  one.* 

*  That  an^or  and  wratli  in  the  Word  arc  attribntod  lo  tlio  Lord,  but  tliat  thc) 
appertain  to  man,  and  that  it  is  so  expressed,  because  it  so  appears  to  man  when 
he  is  punished  and  damned,  n-  798,01)97,  8284,  8483,  8>7.'>,  y3i>6,  10431.  That 
evil  also  is  attributed  to  thc  Lord,  when  yet  from  thc  Lord  nothing  but  good  c<-^n 
come,  n.  2^47,  G0T3,  GOy->,  C<»!)7,  7r)33,  7032,  71177,  7926,  8227,62-28,  8«i32,l>3oO. 
Why  it  is  so  expressed  in  the  Word,  n.  0)073,  60')2,  0^97,  liiii,  7G32,  7G7i),  7710, 
7926,  828-2,  yOOi),  9128.  That  the  Lord  i>  pure  nicrcv  and  rh^mrnrv,  n  0007 
8375  . 


354  CONCERNING    HEAVEN    AND    HELL. 

Eve^y  ono  tilso,  whose  mind  is  in  a  state  of  illustration,  when  he 
reads  the  Word,  perceives  this  to  be  the  case  from  this  considera- 
tion alone,  that  God  is  good  itself,  love  itself,  mercy  itself;  and 
that  good  itself  cannot  do  evil  to  any  one,  also  that  love  itself  and 
mercy  itself  cannot  reject  man  from  itself,  because  it  is  contrary 
to  the  very  essence  of  mercy  and  love,  thus  contrary  to  the  Divine 
Itself;  wherefore  they  who  think  from  an  enlightened  mind  when 
they  read  the  Word,  clearly  perceive  that  God  never  turns  Him- 
self away  from  man,  and  since  He  never  turns  Himself  away 
from  man,  that  He  deals  with  Him  from  good,  love,  and  mer- 
cy, that  is,  that  He  wills  his  good,  that  He  loves  him,  and  that 
He  is  merciful  to  him.  Hence  also  they  see,  that  the  literal  sense 
of  the  Word,  in  which  such  things  are  said,  conceals  in  itself  a 
spiritual  sense,  according  to  which  those  expressions  are  to  be  ex- 
plained, which,  in  the  sense  of  the  letter,  are  spoken  in  accommo- 
dation to  the  apprehension  of  man,  and  according  to  his  first  and 
common  ideas. 

546.  They  who  are  in  a  state  of  illustration,  see  further,  that 
good  and  evil  are  two  opposites,  and  that  they  are  so  opposed  as 
heaven  and  hell  are,  and  that  all  good  is  from  heaven,  and  all  evil 
from  hell ;  and  since  the  Divine  of  the  Lord  makes  heaven  [n.  7  to 
12],  therefore  nothing  but  good  flows-in  from  the  Lord  with  man, 
and  from  hell  nothing  but  evil ;  and  that  thus  the  Lord  is  contin- 
ually withdrawing  man  from  evil,  and  leading  him  to  good,  whilst 
hell  is  continually  leading  man  into  evil :  unless  man  were  between 
both,  he  would  not  have  any  thought,  nor  any  will,  still  less  any 
freedom  and  any  choice,  for  man  is  in  possession  of  all  these  things 
by  virtue  of  the  equilibrium  between  good  and  evil ;  wherefore  if 
the  Lord  were  to  turn  Himself  away,  and  man  were  left  to  evil 
alone,  he  would  no  longer  be  a  man  :  from  these  considerations  it 
is  evident,  that  the  Lord  flows-in  with  good  to  every  man,  the  evil 
and  the  good  alike,  but  with  this  diflTerence,  that  He  is  continually 
leading  away  an  evil  man  from  evil,  and  leading  a  good  man  to 
good  ;  and  that  the  cause  of  such  difference  rests  with  the  man, 
because  he  is  the  recipient. 

547.  Hence  it  may  be  manifest,  that  man  does  evil  from  hell, 
and  that  he  does  good  from  the  Lord  ;  but  whereas  man  believes 
that  whatsoever  he  does  he  does  from  himself,  therefore  the  evil 
which  he  does  adheres  to  him  as  his  own  ;  hence  it  is,  that  man  is 
in  the  cause  of  his  own  evil,  and  in  no  wise  the  Lord  :  evil  apper- 


CONCERNING  HEAVEN  AND  HKLL.  055 

taiiiiug  to  man  is  hell  appertaining!^  to  liiiii,  tor  wlictlier  we  spt-ak 
of  evil  or  of  hell,  it  is  the  same  thinjif:  now  whereas  man  is  in  tin 
cause  of  his  own  evil,  therefore  also  he  hrinjrs  himself  into  hell, 
and  not  the  Lord,  and  the  Lord  is  so  fur  from  bringing  man  into 
hell,  that  he  delivers  man  from  hell,  so  far  as  man  does  not  will 
and  love  to  be  in  evil  :  that  all  of  man's  will  and  love  remains  with 
him  after  death,  see  n.  470  to  484  :  he  who  wills  and  loves  evil  in 
the  world,  the  same  wills  and  loves  evil  in  the  other  hfe,  on  which 
occasion  he  no  longer  suffers  himself  to  be  withdrawn  from  it; 
hence  it  is  that  the  man  who  is  in  evil,  is  tied  to  hell,  and  likewise 
is  actually  there  as  to  his  spirit,  and  after  death  desires  nothing 
more  than  to  be  where  his  own  evil  is  :  wherefore  man  after  death 
casts  himself  into  hell,  and  not  the  Lord. 

548.  How  this  case  is,  shall  also  be  shown  :  when  man  enters 
into  the  other  life,  he  is  first  received  by  the  angels,  who  perform 
for  him  all  good  offices,  and  likewise  discourse  w  ith  him  concern- 
ing the  Lord,  concerning  heaven,  concerning  angelic  life,  and  in- 
struct him  in  truths  and  goods  :  but  if  the  man,  who  is  now  a  spir- 
it, be  of  such  a  quality,  that  he  had  received  indeed  similar  infor- 
mation in  the  world,  but  denied  it  or  despised  it  in  his  heart,  he 
then,  after  some  conversation,  is  desirous  to  depart  from  them,  and 
likewise  seeks  to  be  gone,  which  when  the  angels  apperceive,  they 
leave  him,  and  after  some  consociation  with  others,  he  at  length 
associates  with  those  who  are  in  similar  evil  with  himself  [see 
above,  n.  445  to  452] ;  when  this  is  the  case,  he  turns  himself  away 
from  the  Lord,  and  turns  his  face  to  the  hell  with  which  he  had 
been  conjoined  in  the  world,  and  which  is  irdiabited  by  those  who 
are  in  a  similar  love  of  evil.  From  these  considerations  it  is  evi- 
dent, that  the  Lord  draws  every  spirit  away  [from  hell]  to  Himself 
by  the  angels,  and  likewise  by  influx  from  heaven,  but  that  the  spir- 
its who  are  in  evil  altogether  resist,  and  as  it  were  pluck  them- 
selves away  from  the  Lord,  and  are  drawn  by  their  own  evil  as  by 
a  rope,  thus  by  hell  ;  and  inasmuch  as  they  are  drawn,  and  by 
reason  of  the  love  of  evil  are  willing  to  follow,  it  is  manifest  that 
from  freedom  they  cast  themselves  into  hell.  That  this  is  the  case, 
cannot  be  believed  in  the  world,  in  conseciuence  of  the  idea  enter- 
tained of  hell ;  neither  does  it  appear  otherwise  in  the  other  life 
before  the  eyes  of  those  who  are  out  of  hell,  it  only  appears  other- 
wise to  those  who  east  themselves  thither,  for  they  enter  of  their 
own  accord,  and  they  who  enter  from  au  ardent  love  of  evil,  appear 


35(8  CONCERNING    IIEAVExX    AND    HELL. 

as  if  they  Avere  cast  headlong  with  the  head  downwards  and  the 
feet  upwards  ;  it  is  ki  consequence  of  this  appearance,  that  they 
.seem  as  if  they  were  cast  down  into  hell  by  a  divine  force  :  on  this 
subject  more  may  be  seen  below,  n.  574.  From  what  has  been  al- 
ready said  it  may  now  be  seen,  that  the  Lord  does  not  cast  any  one 
down  into  hell,  but  that  every  one  casts  himself  down,  not  only 
whilst  he  lives  in  the  world,  but  also  after  death  when  he  comes 
amongst  spirits. 

549.  The  reason  why  the  Lord,  from  His  divine  essence,  which 
is  good,  love,  and  mercy,  cannot  act  alike  with  one  man  as  with 
another,  is,  because  evils  and  the  falses  thence  derived  oppose,  and 
not  only  blunt,  but  also  reject.  His  divine  influx :  evils  and  the 
falses  thence  derived  are  as  black  clouds,  which  interpose  them- 
selves between  the  sun  and  the  human  eye,  and  take  away  the  sun- 
shine and  serenity  of  the  light,  although  the  sun  still  remains  in  a 
continual  endeavour  to  dissipate  the  opposing  clouds,  for  it  is  be- 
hind them  and  operates,  and  likewise  in  the  mean  time  lets  in  some- 
thing of  shady  light  into  the  eye  through  various  passages  round 
about:  the  case  is  the  same  in  the  spiritual  world,  in  which  world 
the  sun  is  the  Lord  and  the  divine  love  [n.  116  to  140],  and  the 
light  is  the  divine  truth,  [n.  126  to  140]  ;  the  black  clouds  are 
falses  derived  from  evil,  the  eye  is  the  understanding  ;  in  propor- 
tion as  any  one  in  that  world  is  in  falses  derived  from  evils,  in  the 
same  proportion  he  is  encompassed  by  such  a  cloud,  Avhich  is  black 
and  dense  according  to  the  degree  of  evil  :  from  this  comparison 
it  may  be  seen  that  the  presence  of  the  Lord  is  perpetual  with 
every  one,  but  that  it  is  received  difterently. 

550.  Evil  spirits  are  severely  punished  in  the  world  of  spirits, 
that  by  punishments  they  may  be  deterred  from  doing  evil ;  this 
likewise  appears  as  if  it  were  from  the  Lord,  when  yet  there  is 
nothing  of  punishment  in  that  world  from  the  Lord,  but  from  evil 
itself:  for  evil  is  so  conjoined  with  its  own  punishment,  that  they 
cannot  be  separated  ;  for  the  infernal  crew  desire  and  love  nothing 
more  than  to  do  evil,  especially  to  inflict  punishment,  and  to  tor- 
ment, and  they  likewise  do  evil  and  inflict  punishment  on  every 
one  who  is  not  protected  by  the  Lord  ;  wherefore  when  evil  is 
done  from  an  evil  heart,  in  such  case,  since  it  rejects  from  itself 
all  protection  from  the  Lord,  infernal  spirits  rush  in  upon  him  who 
does  such  evil,  and  punish  him.  This  may  in  some  measure  be 
illustrated  by  the  case  of  evils  and  their  punishments  in  the  world. 


CONCEIINING    HEAVEN    AND    HELL.  'i'it 

Wliert"  also  they  arc  conjoined  ;  for  laws  in  tiie  world  prescribe 
pumsluiicnt  for  cvorv  evil,  wlicrefore  lie  who  ruslip«  into  evil,  rush- 
es also  into  the  puni.slinient  of  evil  ;  the  only  ilillorcnce  is,  that  evil 
may  be  concealed  in  the  world  but  not  in  the  other  life.  From 
these  considerations  it  may  be  manifest,  that  the  Lord  dors  evil  to 
no  one,  and  that  the  case  in  this  respect  is  like  as  in  the  world, 
wJicrc  neither  a  kin^,  nor  a  jnd<i;c,  nor  the  law,  are  the  causes  of 
punishment  to  a  guilty  person,  because  they  are  not  the  causes  of 
evil  with  the  evil  doer. 


That  all  who  are  in  the  Hells  are  in  Evils  and  thh 
Falses  thence  derived,  originating  in  the  Loves  of  Self 
AND  of  the    World. 

5ol.  All  who  are  in  the  hells  are  in  evils  and  the  falses  thence 
derived,  and  no  one  there  is  in  evils  and  at  the  same  time  in  truths  : 
the  generality  of  evil  persons  in  the  world  are  acquainted  with  spir- 
itual truths,  which  are  the  truths  of  the  church,  having  learned 
them  from  infancy,  and  next  from  preaching  and  from  reading  the 
Word,  and  afterwards  having  discoursed  from  them  ;  some  also 
have  induced  others  to  believe  that  they  were  christians  in  heart, 
because  they  had  the  skill  to  discourse  from  truths  with  pretended 
aftection,  and  likewise  to  act  sincerely  as  from  spiritual  faith  ;  but 
such  of  them  as  have  thought  in  themselves  contrary  to  those  truths, 
and  have  abstained  from  doing  evils  according  to  their  thoughts 
only  for  the  sake  of  civil  laws,  and  with  a  view  to  reputation,  hon- 
ours and  gain,  are  all  of  them  evil  in  heart,  and  are  in  truths  and 
goods  only  as  to  the  body,  and  not  as  to  the  spirit ;  w  herefore  when 
external  things  arc  taken  away  from  them  in  the  other  life,  and  the 
internal  things  arc  revealed  which  were  proper  to  their  spirit,  they 
are  altogether  in  evils  and  falses,  and  not  in  any  truths  and  goods ; 
and  it  is  made  evident  that  truths  and  goods  only  resided  in  their 
memory,  no  otherwise  than  scientifics,  and  that  hence  they  brought 
them  forth  in  discourse,  and  made  a  pretence  of  good  as  if  from 
spiritual  love  and  faith.  When  persons  of  such  a  character  are  let 
into  their  internals,  consequently  into  their  evils,  they  cannot  then 
any  longer  speak  truths,  but  only  falses,  inasmuch  as  they  speak 
from  evils,  for  to  speak  truths  from  evils  is  a  thing  impossible,  since 
the  spirit  is  then  nothing  but  his  own  evil,  and  what  is  false  pro- 
40 


35iS  CONCERNING    HEAVEN    AND    HELL. 

cceds  from  what  is  evil.  Every  evil  spirit  is  reduced  into  tlii;*  state 
before  he  is  cast  into  hell  [see  above,  n.  499  to  512]  :  this  is  called 
being  vastated  as  to  truths  and  goods  ;*  and  vastation  is  nothing 
else  but  being  let  into  the  internals,  thus  into  the  pro]>rium  of  the 
sjjirit,  or  into  the  spirit  itself:  on  this  sui)ject  see  likewise  above, 
11.  425. 

.552.  A\  hen  man  is  of  this  description  after  death,  he  is  then  no 
longer  a  man -spirit,  such  as  he  is  in  his  first  state  [see  above,  n. 
491  to  498],  but  he  is  truly  a  spirit ;  for  one  who  is  truly  a  spirit 
has  a  face  and  body  corresponding  to  his  internals,  which  are  of 
his  rnind  [animus],  thus  he  has  an  external  fornx  which  is  the  type 
or  effigy  of  his  internals  ;  such  is  a  spirit  after  passing  through  the 
first  and  second  state,  spoken  of  above ;  wherefore  he  then,  when 
he  is  viewed  by  the  eyes,  is  immediately  known  as  to  his  quality, 
not  only  from  the  face,  but  also  from  the  body,  and  likewise  from 
the  speech  and  gestures;  and  since  he  is  now  in  himself,  he  cannot 
be  in  any  other  place  than  where  his  like  are  :  for  in  the  spiritual 
world  there  is  all  manner  of  communication  of  affections  and  con- 
sequent thoughts,  wherefore  a  spirit  is  conveyed  to  his  like,  as  it 
were  of  himself,  because  from  his  own  affection  and  its  delight,  yea, 
he  also  turns  himself  in  that  direction,  for  thus  he  breathes  his  own 
life  or  draws  his  breath  freely,  but  not  when  he  luras  himself  in 
another  direction  :  it  is  to  be  noted  that  communication  with  others, 
in  the  spiritual  world,  is  effected  according  to  the  turning  of  the 
face,  and  that  before  the  face  of  every  one  are  continually  present- 
ed those  who  are  in  similar  love  with  himself,  iaiid  thus  in  every 
conversion  of  the  body  [see  above  n.  151].  Hence  it  is  that  all 
infernal  spirits  turn  themselves  backward  from  the  Lord  to  the 
point  of  thick  darkness,  and  of  darkness,  which  in  their  world  are 
in  the  place  of  the  sun  and  in  the  jilace  of  the  moon  of  this  world, 
but  that  all  the  angels  of  heaven  turn  themselves  to  the  Lord  as  the 
sun  of  heaven  and  as  the  moon  of  heaven  [see  above,  n.  123,  143, 

*  That  tlio  evil,  before  they  are  cast  down  into  hell,  arc  devastated  as  to  truths 
and  goods,  and  that  wlicn  those  principles  arc  taken  away  tlicy  are  carried  of 
themselves  into  hell,  n.  6977,  7(139,  7795,  8210,  6232,  9330.  That  the  Lord  doth 
not  devastate  them,  but  that  they  devastate  themselves,  n.  7642,  7920.  That 
every  evil  hath  in  it  the  principle  of  what  is  false,  wherefore  thoj'  who  arc  in 
evil,  arc  also  in  what  is  false,  although  some  of  them  do  not  know  it,  n.  7577. 
S09*l.  That  they  who  are  in  evil,  cannot  but  think  what  is  false,  whilst  they 
think  from  themselves,  n.  7437.  That  all  who  arc  in  the  hells  speak  falses  from 
evil,  n.  1695,  7351,  7352,  7357,  7392,  7698. 


CONCEU.VING    IIUAVEN    AND    HELL.  35i^ 

III,  151J.  I'roiu  thft-c  cunsiileraliuiii  it  iiuiy  iiuw  be  manifest,  thaL 
all  who  mc  iu  the  hells  are  in  evils  ami  the  fulsies  theme  derived  ; 
and  likewise  that  they  txvc  turned  to  tiieir  own  loves. 

."iii^j.  All  spirits  in  tlie  hells,  wliea  inspected  in  any  light  of  heav- 
en, apj)ear  in  the  form  of  their  own  evil,  for  every  one  is  an  eftigy 
of  his  own  evil,  inasmuch  as  with  every  one  the   interiors  and  ex- 
teriors act  in  unity,  and  the  interiors  present  themselves  visible  in 
the  exteriors,  w  Inch  arc  the  face,  the  body,  the  speech,  and  the  ges- 
tures ;  thus  their  cpiality  is  recognized  as   soon  as   they  are  seen  : 
in  general  they  arc  forms  of  contempt  t)f  others,  of  menaces  against 
those  who  do  not  pay  them  respect  ;  they  are  forms  of  hatreds  of 
various  kinds,  also  of  various  kinds  of  revenge  ;  outrage  and  cruel- 
ty from  their  interiors   arc   transparent  through  those  forms;  but 
when  others  commend,  venerate,  and  worship  them,  their  faces  are 
contracted,  and  have  an  appearance  of  gladness  grounded  in  de- 
light :  it  is  imj)ossible  to  describe    in  a  few  words  all  those   forms 
such  as  they  api>ear,  for  one  is  not  like  to  another  ;  only  between 
those  who  arc  in  similar  evil,   and  thence  in  a  simdar  infernal  so- 
ciety, there  is  a  general  similitude,  by  virtue  of  which,  as  from  a 
plane  of  derivation,  the  faces  of  each  appear  there  to  have   a  kind 
of  likeness :  in  general  their  faces  are  direful,  and  void  of  life  like 
carcases,  in  some  instances  they  are  black,  iu  some  fiery  like  little 
torches,  in  some  disfigured   with  pimples,    warts,  and   ulcers  ;  in 
several  instances  no  face  appears,  but  in  its  stead  something  hairy 
or  bony,  and  in  some  cases  teeth  only  are  extant ;  their  bodies  also 
are  monstrous  ;  and  their  speech  is  as  the  speech  of  anger,  or  of 
hatred,  or  of  revenge,  for  every  one  speaks    from   his  own    falses, 
and  the  tone  of  his  voice  is  from  his  own  evil ;  in  a  word,  they  are 
all  images  of  their  own  hell.     It  has  not  been  given  me  to  see  what 
is  the  form  of  hell  itself  in  general,  it  was  only  told  me,  that  as  the 
universal  heaven  in  one  complex  resembles  one  man,  [n.  5Uto  67], 
so  the  universal  hell  in  one  complex  resembles  one  devil,  and  may 
likewise  be  presented  in  the  effigy  of  one  devil,  [see  above,  n.  544]  ; 
but  in  what  form  the  hells  are  specifically,  or  the  infernal  societies, 
it  has  been  often  given  mc  to  see,  for  at  their  apertures,  which  are 
called  the  gates  of  hell,  for  the  most  part  appears  a  monster,  which 
in  general  represents  the  form  of  those   w  ho  are  within  ;  the  out- 
rages of  those  who  dwell  there,  are   at  the  same  time  on  such  oc- 
casions represented  by  things  direful  and  atrocious,  the  particular 
mention  of  which  I  omit.     It  is  however   to  be  noted,  that  such  is 


360  rONCEUNlXG    HiEAVEN    AND    HELL. 

the  appearance  of  tlie  infernal  spirits  in  the  Hght  of  heaven,  where- 
as amongst  tliemselves  they  appear  as  men,  which  is  of  the  Lord's 
mercy  lest  they  should  seem  as  filthy  one  amongst  another  as  they 
appear  before  the  angels ;  but  that  appearance  is  a  fallacy,  for  as 
soon  as  any  ray  of  light  from  heaven  is  let  in,  their  human  forms 
are  turned  into  monstrous  forms,  such  as  they  are  in  themselves,  as 
described  above,  for  in  the  light  of  heaven  every  thing  appears  as 
it  is  in  itself:  hence  likewise  it  is,  that  they  shun  the  light  of  heav- 
en, and  cast  themselves  down  into  their  own  lumen,  which  lumen 
is  like  a  lumen  from  lighted  coals,  and  in  some  cases  as  from  burn- 
ing sulphur ;  but  this  lumen  also  is  turned  into  mere  thick  darkness, 
when  any  thing  of  light  from  heaven  flows-in  thither  ;  hence  it  i» 
that  the  hells  are  said  to  be  in  thick  darkness,  and  in  darkness  ; 
and  that  thick  darkness  and  darkness  signify  falses  derived  front 
evil,  such  as  prevail  in  hell. 

554.  From  an  inspection  of  those  monstrous  forms  of  spirits  in 
the  hells,  which,  as  was  said,  are  all  forms  of  contempt  of  others, 
and  of  menaces  against  those  who  do  not  pay  them  honour  and 
respect,  also  forms  of  hatred  and  revenge  against  those  who  do  not 
favour  them,  it  a2)peared  evident,  that  all  in  general  were  forms  of 
the  love  of  self  and  of  the  love  of  the  world  ;  and  that  the  evils  of 
which  they  are  specific  forms,  derive  their  origin  from  those  two 
loves:  I  have  been  likewise  told  from  heaven,  and  it  has  also  been 
testified  to  me  by  much  experience,  that  those  two  loves,  viz.  the 
love  of  self  and  the  love  of  the  world,  rule  in  the  hells,  and  likewise 
make  the  hells ;  but  that  love  to  the  Lord  and  love  towards  the 
neighbour  rule  in  the  heavens,  and  likewise  make  the  heavens  ; 
also  that  those  two  loves  which  are  the  loves  of  hell,  and  those  two 
loves  which  are  the  loves  of  heaven,  are  diametrically  opposite  to 
each  other. 

555.  At  first  I  wondered  how  it  came  to  pass,  that  self  love  and 
the  love  of  the  world  are  so  diabolical,  and  that  they  who  are  in 
those  loves  are  such  monsters  to  look  at,  since  in  the  world  little 
attention  is  paid  to  self-love,  but  only  to  that  puffed-up  state  of  mind 
[animjis'\  in  external  things  which  is  called  pride,  and  which,  as 
being  apparent  to  the  sight,  is  alone  believed  to  be  self-love  :  more- 
over, self-love,  when  it  does  not  so  obtrude  itself,  is  believed  in  the 
world  to  be  the  fire  of  life,  by  virtue  of  which  man  is  excited  to 
seek  for  employment,  and  to  perform  uses,  in  the  performance  of 
which  his  mind  would  grow  torpid,  unless  actuated  by  the  views  of 


CONCKRNINti    HKVVtN    ANU    MULL. 


Mh 


honour  and  glory :  thus  it  is  n  common  observation,  tliat  no  one 
does  any  Wdrtliy,  usiful,  and  <li'-tingiii!!hed  action  l)ut  for  tlie  sake 
of  being  celebrated  and  honoured  by  others,  or  in  tlie  minds  of 
others  ;  and  whence,  it  is  asked,  is  this,  but  from  the  fire  of  love  in 
favour  of  glory  and  honour,  consequrntly  in  favour  of  self  ?  Hence 
It  is,  that  it  IS  not  known  in  the  worhJ,  that  self-love,  viewed  in  it- 
self, is  the  love  which  rules  in  hell,  and  makes  hell  with  man.  This 
being  the  case,  it  may  be  expedient  first  to  describe  what  self-love 
is,  and  afterwards  to  show  that  all  evils  and  the  falses  thence  de- 
rived originate  in  that  love. 

5-5G.  Self-love  consists  in  a  man's  willing  well  to  Inmsclf  alone, 
and  not  to  others  except  for  the  sake  of  himself,  not  even  to  the 
church,  to  his  country,  or  to  any  human  society ;  also  m  confer- 
ring benefits  merely  for  the  sake  of  his  own  reputation,  honour  and 
glory,  since  unless  he  sees  the  acquisition  of  those  things  in  the 
uses  which  he  performs  to  others,  he  saith  in  his  heart,  what  busi- 
ness is  it  of  mine  ?  why  should  I  do  this  ?  and  of  what  advantage 
is  it  to  me  ?  and  thus  he  performs  no  uses  :  whence  it  is  evident 
that  he  who  is  in  self-love,  does  not  love  the  church,  nor  his  coun- 
try, nor  society,  nor  any  use,  but  himself  alone  :  his  delight  13 
merely  the  delight  of  self-love,  and  whereas  the  delight  which 
comes  forth  from  the  love  makes  the  life  of  man,  therefore  his  life 
IS  a  life  of  self,  and  a  life  of  self  is  a  life  derived  from  the  pro[)rium 
[or  self-hood]  of  man,  and  the  proprium  [or  self-hood]  of  man, 
viewed  in  itself,  is  nothing  but  evil.  He  who  loves  himself,  loves 
also  those  with  whom  he  is  connected,  who  specifically  are  his 
children  and  bis  grand-children,  and  in  general  all  who  make  one 
with  him,  whom  he  calls  his  own  :  to  love  these  is  also  to  love  him- 
self, for  he  regards  them  as  in  himself,  and  himself  in  them 
amongst  those  whom  he  calls  his  own,  are  likewise  all  who  com 
mend,  honour,  and  pay  their  court  to  him. 

557.  From  a  comparison  of  self-love  with  heavenly  love,  tl. 
quality  of  the  former  may  be  made  manifest.  Heavenly  love  coi 
sists  in  loving  uses  for  the  sake  of  uses,  or  good  for  the  sake  c 
good,  which  a  man  performs  for  the  church,  for  his  country,  fi 
human  society,  and  for  a  fellow  citizen,  for  this  is  to  love  God  ar. 
to  love  his  neighbour,  because  all  uses  and  all  good  [works]  ai 
from  God,  and  are  likewise  the  neighbour  who  is  to  be  loved :  bi 
he  who  loves  those  things  for  the  sake  of  himself,  loves  them  n 
otherwise  than  as  serviceable  attendants,  because  they  serve  hii: 


Xiii'Z  CONtEUNlNG    HEAVEN    AND    HELL. 

self;  hence  it  follows,  tliat  ho  who  is  in  self-love,  is  williui^-  that  tiic^ 
church,  his  country,  human  societies,  and  his  fellow-citizens,  should 
serve  him,  and  not  he  them,  setting  himself  above  them,  and  them 
below  himself:  hence  it  is,  that  so  far  as  any  one  is  in  self-love,  so 
far  he  removes  himself  from  heaven,  because  from  heavenly  love. 

DoS.  Moreover,  so  far  as  any  one  is  in  heavenly  love,  which  con- 
sists in  loving  uses  and  good  [services],  and  in  being  aftected  with 
delight  of  heart  in  the  performance  of  such  things  for  the  sake  of 
the  church,  of  his  country,  of  human  society,  and  of  a  fellow-citi- 
zen, so  far  he  is  led  of  the  Lord,  because  that  love  is  the  love  in 
which  He  is,  and  which  is  from  Ilim  :  but  so  far  as  any  one  is  ia 
self-love,  which  love  consists  in  performing  uses  and  good  [services] 
for  the  sake  of  himself,  so  far  he  is  led  of  himself,  and  in  propor- 
tion as  any  one  is  led  of  himself,  in  the  same  proportion  he  is  not 
led  of  the  Lord  :  hence  likewise  it  follows,  that  so  far  as  any  one 
loves  himself,  so  far  he  removes  himself  from  the  Divine,  thus  also 
from  heaven.  To  be  led  of  himself  is  to  be  led  by  his  own  pro- 
prium  [or  selfhood],  and  the  proprium  of  man  is  nothing  but  cvii  ; 
for  it  is  his  hereditary  evil,  which  consists  in  loving  himself  more 
lliau  God,  and  the  world  more  than  heaven.*  Man  is  let  into  his 
own  [troprium,  tlius  into  his  hereditary  evils,  as  often  as  he  respects 
himself  in  the  good  which  he  does,  for  be  looks  from  those  services 
to  himself,  and  not  from  himself  to  those  services,  wherefore  in 
ijood  he  presents  an  image  of  himself,  and  not  any  image  of  the 
Divine  :  that  this  is  the  case,  has  been  also  confirmed  to  me  by  ex- 
perience :  there  are  evil  spirits,  whose  habitations  are  in  the  middle 
quarter  between  the  north  and  tlie  west,  beneath  the  heavens,  who 
are  skilled  in  the  art  of  letting  well-disposed  spirits  into  their  pro- 
prium   [or  selfhood],  and  thus  into  evils  of  various  kinds,  which 

*  That  the  proprium  [or  selfhood]  of  man,  which  he  derives  hereditarily  from 
his  parents,  is  nothing  but  dense  evil,  n.  210,215,  731,  87G,  0S7,  1047,2307,  2318, 
3518,  3701,  3S12,  84SO,  8550,  10263,  10:284,  102SG,  10731.  That  the  proprium  of 
man  consists  in  loving  himself  more  than  God,  and  the  world  more  than  heaven, 
and  in  making  light  of  his  neighbour  in  comparison  with  himself,  except  only 
for  the  sake  of  himself,  thus  that  it  consists  in  loving  himself,  consequently  that 
h  is  the  love  of  self  and  'jf  the  world,  n.  094,  731,  4317,  56G0.  That  all  evils 
flow  from  the  love  of  self  and  of  the  world,  when  they  predominate,  n.  1307, 
1308,  1321,  1504,  1691,  3413,  7'255,  737(5,  7480,  7468,  8318,  9335,  9348, 10038, 
10742.  Which  are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty,  deceit, 
n.  6667,  7372,  7374,  9348,  10038,  10742.  And  that  in  these  evils  every  false 
principle  originates,  n.  1047, 10283,  10284,  10286. 


CONCERNING    HEAVEN    AND    IITI  I..  ^63 

thoy  eftect  by  Icttinir  iIumh  into  thoughts  ooiicernintr  tlicmsclvos. 
either  ojxiily  by  pruisos  and  lionours,  or  secretly  hy  determinations 
of  their  allections  t(»  themselves,  and  so  far  as  they  aeconiplish  this 
purpose,  so  far  they  avert  the  faces  of  well-disposed  spirits  from 
heaven,  and  so  far  likewise  they  obscure  their  understnndiiijr,  and 
call  forth  evils  from  their  propriuni. 

r>.>S.  That  self-love  is  opposite  to  neijilibourly  love,  may  be  seen 
from  the  origin  and  essence  of  both  :  nci<rhbourly  love,  with  those 
who  are  in  self-love,  commences  from  self,  for  it  is  insisted,  that 
every  one  is  neighbour  to  himelf,  and  it  proceeds  from  him  as  the 
centre  to  all  who  make  one  with  him,  the  determination  according 
to  degrees  of  conjunction  with  him  by  love,  and  they  who  are  out 
of  that  consociation  arc  made  no  account  of,  and  they  who  are 
contrary  to  them  and  their  evils  are  accounted  as  enemies,  what- 
soever be  their  character,  whether  they  be  wise  or  upright,  sincere 
or  just.  But  spiritual  love  towards  a  man's  neighbour  conmiences 
from  the  Lord,  and  from  Ilim  as  the  centre  proceeds  to  all  who  are 
conjoined  to  Him  by  love  and  faith,  and  proceeds  according  to  the 
quality  of  the  love  and  faith  appertaining  to  them.*  Hence  it  is 
evident,  that  the  neighbourly  love  which  comniences  from  man  is 
opposite  to  the  neighbourly  love  which  commences  frcnn  the  Lord, 

"  They  who  do  not  know  what  it  is  to  love  tiioir  neighbour,  suppose  tlial 
every  man  is  a  neighbour,  and  that  good  is  to  be  done  to  every  one  who  is  in 
need  of  assistance,  n.  G7U4  :  and  tiiey  likewise  believe,  tiiat  every  one  is  neigh- 
bor [nearest]  to  himself,  and  thus  tiiat  neighbourly  love  begins  from  self,  n. 
0933.  That  they  who  love  themsi-lves  above  all  things,  thus  with  whom  self- 
love  prevails,  reckon  also  the  commencement  of  neighbourly  love  from  them- 
selves, n.  8120.  But  in  what  manner  every  one  is  neighbour  [nearest]  to  liim- 
self,  is  explained,  n.  G933  to  6!)38.  But  they  who  are  christians,  and  love  God 
above  all  things,  reckon  the  commencement  of  neighbourly  love  from  the  Lord, 
because  He  is  to  bo  loved  above  all  tilings,  n.  f>7iG,  0711,  (i-^ll),  6^21.  That  the 
distinctions  of  neighbour  are  as  many,  as  the  distinctions  of  good  from  the  Lord, 
and  that  good  ought  to  be  done  with  discrimination  towards  every  one  accord- 
ing to  the  quality  of  his  state,  and  that  this  is  a  branch  of  christian  prudence,,!) 
6707,  670y,  G'lO,  GSlS.  That  those  distinctions  are  innumerable,  and  that  on 
this  account  the  ancients,  who  were  acquainted  with  what  is  meant  by  a  neigh- 
bour, reduced  the  exercises  of  charity  into  classes,  and  marked  them  with  their 
respective  names,  and  that  hence  they  knew  in  what  respect  every  one  was  a 
neighbour,  and  in  what  manner  good  was  to  be  done  to  every  one  piudently,  ii 
2417,  6629,  6705,  72-59  to  7262.  That  doctrine  in  the  ancient  churches  was  the 
doctrine  of  charity  towards  the  neighbour,  and  that  hence  thoy  had  wisdom,  n 
i?417,  2385,  3419,  4320,  4844,  6628 


364  COXCKUMXG    HEAVEN    AND    HELLr 

and  tliat  the  former  proceeds  from  evil,  because  from  tlio  propriiiM 
of  man,  whereas  the  latter  proceeds  from  good,  because  from  the 
Lord,  who  is  Good  Itself:  it  is  evident  also  that  the  nei-j^hbourly 
love  which  proceeds  from  man  and  his  proprium  is  corporeal,  but 
the  neighbourly  love  which  proceeds  from  the  Lord  is  heavenly. 
In  a  word,  the  love  of  self,  where  it  prevails,  makes  with  man  the 
head,  and  heavenly  love  makes  with  him  the  feet,  on  which  he 
stands,  and  if  it  does  not  serve  him,  he  tramples  it  under  foot : 
hence  it  is  that  they  who  are  cast  down  into  hell,  appear  to  be  cast 
down  with  the  head  downwards  towards  hell,  and  with  the  feet 
upwards  towards  heaven  [see  above,  n.  548]. 

559.  Self-love  also  is  of  such  a  quality,  tliat,  so  far  as  the  reins 
are  given  it,  that  is,  so  far  as  external  bonds  are  removed,  which 
are  fears  on  account  of  the  law  and  its  penalties,  and  on  account 
of  the  loss  of  reputation,  of  honour,  of  gain,  of  employment,  and 
of  life,  it  is  so  head  strong,  that  at  length  it  not  only  desires  to 
rule  over  the  wliole  terrestrial  globe,  but  also  over  the  whole 
heaven,  and  over  the  Divine  Himself,  not  knowing  any  limit  or 
boundary:  this  propensity  lurks  in  every  one  who  is  in  self-love, 
although  it  is  not  evident  before  the  world,  where  the  above-men- 
tioned bonds  restrain  it.  That  this  is  the  case,  must  be  obvious 
to  every  one  from  observing  potentates  and  kings,  who  are  not  sub- 
ject to  such  restraints  and  bonds,  and  who  rush  on  with  impetuos 
ity  to  the  subjugation  of  provinces  and  kingdoms,  so  far  as  they 
succeed  in  their  purposes,  and  aspire  after  unlimited  power  and 
glory :  this  is  still  more  manifest  from  modern  Babylon,  which  has 
extended  its  dominion  into  heaven,  and  has  transferred  all  the 
divine  power  of  the  Lord  to  itself,  and  is  continually  lusting  after 
more.  That  persons  of  such  a  character  are  altogether  opposed  to 
the  Divine  and  to  heaven,  and  are  in  favour  of  hell,  Mhen  they 
come  after  death  into  the  other  life,  may  be  seen  in  the  little  treat- 
ise concerning  the  Last  Judgment  and  the  Destruction  of  Babylon. 

5()0.  Let  any  one  conceive  to  himself  a  society  consisting  of  per- 
sons of  the  above  description,  all  of  whom  love  themselves  alone, 
and  love  others  no  further  than  as  they  make  one  with  themselves, 
and  he  will  see  that  their  love  is  only  like  that  of  robbers  one 
amongst  another,  who,  so  far  as  they  act  conjointly,  embrace  and 
call  each  other  friends,  but  so  far  as  they  do  not  act  conjointly, 
and  so  far  as  they  reject  their  rules  of  government,  rise  up  against 
and  murder  each  other  :  if  their  interiors,  or  minds,  be  explored, 


CUXCUUM.NG    MUAVEN    AND    HELL.  3<>-> 

It  Will  appear,  that  tli«'y  are  full  of  ho:<tilL'  liatred  one  against  ano- 
ilicr,  and  that  in  their  hearts  they  lauj^h  at  all  justice  and  sincerity, 
and  likewise  at  the  Divine,  whom  they  reject  as  of  no  account  : 
this  may  he  still  furtlior  manifcjjt  from  iho  societies  of  sucli  in  the 
hells,  treated  of  helow. 

5G1.  The  interiors,  wiiich  arc  of  the  thoughts  and  afl'ections,  of 
those  who  love  themselves  ahovc  all  things,  are  turned  to  them- 
selves and  to  the  world,  thus  they  are  turned  away  from  tlie  Lord 
and  from  heaven  ;  hence  it  is  that  they  are  obsessed  with  evils  of 
every  kind,  and  liiat  nothing  divine  can  flow-in,  because  the  instant 
it  flows-in  it  is  immersed  in  thoughts  concerning  self,  and  is  defiled, 
and  is  hkewise  infused  into  the  evils  originating  in  the  proprium  : 
hence  it  is  that  all  such,  in  the  other  life,  look  backward  from  the 
Lord  to  the  point  of  thick  darkness  which,  in  that  life,  is  in  the 
place  of  the  sun  of  the  world,  and  which  is  diametrically  opposite 
to  the  sun  of  heaven,  which  is  the  Lord  [sec  above,  n.  123]  :  thick 
darkness  also  signifies  evils,  and  the  sun  of  the  world  the  love  of 
self.* 

oij'2.  The  evils  proper  to  those  who  are  in  the  love  of  self,  are 
in  general  contempt  of  others,  envy,  enmity  against  all  who  do  not 
favour  them,  hostility  thence  derived,  various  kinds  of  hatred,  of 
revenge,  of  cunning,  of  deceit,  together  with  unmercifulness  and 
cruelty;  and,  in  regard  to  religious  considerations,  they  not  only 
cherish  a  contempt  of  the  Divine,  and  of  divine  things,  which  are 
the  truths  and  goods  of  the  church,  but  also  feel  anger  against  them, 
whicli  is  likewise  turned  into  hatred  when  man  becomes  a  spirit, 
when  he  not  only  cannot  endure  to  hear  those  things  mentioned, 
but  also  burns  with  hatred  against  all  who  acknowledge  and  wor- 
ship the  Divine.  I  once  discoursed  with  a  certain  spirit,  who  in 
the  world  had  been  a  man  in  authority,  and  had  loved  himself  in  a 
superior  degree  ;  and  when  he  only  heard  mention  made  of  a  Di- 
vine, and  especially  when  he  heard  the  Lord  mentioned,  he  was 
impelled  by  such  hatred  resulting  from  anger,  that  lie  burned  with 
a  desire  to  murder  him  ;  the  same  person  also,  when  his  love  was 
left  unrestrained,  was  desirous  to  be  the  devil  himself,  that  from 
self-love  he  might  continually  infest  heaven  :  this  also  is  the  desire 

*  Tliat  tlie  siiii  of  the  world  signifies  tiie  love  of  self,  11.2441.    In  wliicli  sense 
by  adoring  the  sun  is  signified  to  adore  tliose  things  which  are  contrary  to  heav- 
enly love,  and  to  the  Lord,  n.  2441,  105d4.     That  the  sun  growing  hot  denotes 
ihc  increasing  concupiscence  of  evil,  u.  8467. 
47 


oOti  LONCKRNING    UKAVEN    AND    HELL. 

of  several  who  are  of  the  Roman  Catholic  rcHgion,  \\hcii  they  ap- 
perccive,  in  the  other  life,  that  the  Lortl  has  all  power,  and  them- 
selves none. 

503.  There  appeared  to  me  some  spirits  in  the  Mcstern  <iuarter 
towards  the  southern,  wlio  said  that  they  had  been  in  stations  of 
great  dignity  in  the  world,  and  that  they  deserved  to  be  preferred 
above  others,  and  to  rule  over  them ;  they  were  explored  by  the 
angels  as  to  their  interiors,  and  it  was  discovered  that,  in  their  df- 
lices  in  the  world,  they  had  not  respected  uses,  but  themselves,  and 
thus  Oiat  they  had  preferred  themselves  to  uses  ;  but  m  hereas  they 
were  eager  and  intensely  solicitous  to  be  set  over  others,  it  was  al- 
lowed them  to  be  in  consort  with  those  who  were  in  consultation 
on  concerns  of  great  importance,  when  it  was  perceived  that  they 
could  not  attend  to  the  business  in  agitation,  nor  see  things  inward- 
ly in  themselves,  and  that  in  their  speeches  they  did  not  regard  the 
use  of  the  measure  under  consideration,  but  some  use  connected 
with  themselves,  and  likewise  that  they  wished  to  act  at  their  pleas- 
ure according  to  favour  ;  wherefore  they  were  discharged  from  that 
function,  and  left  to  seek  engagements  for  themselves  elsewhere  : 
they  therefore  proceeded  further  into  the  western  quarter,  where 
they  were  received  here  and  there,  but  in  all  places  they  were  told, 
that  they  thought  only  of  themselves,  and  not  of  any  thing  but  un- 
der the  influence  of  self,  thus  that  they  were  stupid,  and  only  like 
sensual  corporeal  spirits ;  wherefore  they  were  banished  whereso- 
ever they  came :  afterwards  they  were  seen  reduced  to  a  destitute 
state,  and  to  ask  for  alms.  Hence  likewise  it  was  made  manifest, 
that  they  who  are  in  self-love,  howsoever  from  the  fire  of  that  love 
they  seemed  to  speak  in  the  world  like  wise  men,  still  it  is  onlj 
from  the  memory,  and  not  from  any  rational  light ;  wherefore  in 
the  other  life,  when  it  is  no  longer  permitted  for  the  things  of  the 
natural  memory  to  be  repi'oduced,  they  are  more  stui)id  than  oth- 
ers, and  this  by  reason  that  they  are  separated  from  the  Divine. 

oG4.  There  are  two  kinds  of  dominion,  one  is  of  love  towards  the 
neighbour,  and  the  other  is  of  self-love :  these  two  dominions  in 
their  essence  are  altogether  opposed  to  each  other :  he  who  exer- 
cises rule  from  iieighbourly  love,  is  desirous  to  ])romote  the  good 
of  all,  and  loves  nothing  more  than  uses,  thus  to  serve  others,  (by 
serving  others  is  meant  to  will  what  is  good  to  others,  and  to  per- 
form uses,  whether  it  be  to  the  church,  or  to  a  man's  country,  or  to 
a  society,  or  to  a  fellow-citizen) ;  this  is  his  love,  and  this  the  de- 


coNcr-RNixr.  iir.Avr.\  wn  heli.. 


fiG7 


lijrht  of  his  heart :   so  far  also  as  he  is  cxaltrd   to  dignities   al)ove 
oUiers,  so  far  he  is  glad,  y.'t  not  for  tho  sakr  of  the  (hgnities,  but 
for  the  sake  of  uses,  which  lie  is  then  enahk'd  to  iK-rform  in  more 
abundance  and  a  greater  degree  ;  such   dominion  prevails    in  the 
heavens  :  but  he  who  exercises  rule  from  the  love  of  self,  wills  f>;ood 
to  no  one  but  to  himself  alone,  so  that  the  uses  which  he  pcrfoiiu^ 
are  for  the  sake  of  self-honour  and  glory,  which  to  him  are  the  only 
uses:  when  he  serves  others,  it  is   with  the  view  that  he  may  him- 
self be  served,  honoureil,  and  exalted  to  dominion  ;  he  courts  dig- 
nities not  for  the  sake  of  the  good  offices  which  are  to  be  perform- 
ed to  his  country  and  to  the  church,  hut  that  he  may  be  in  eminence 
and  glory,  and  thence  in  the  delight  of  his  heart.     The  love  of  do- 
minion remains  also  with  every  one  after  life  in  the  world ;  but  to 
those  who  liave  exercised  rule  from  neighbourly  love,  dominion  is 
also  entrusted  in  the  heavens,  yet  in   this  ease  it  is  not  they  who 
exercise  rule,  but   the  uses  which  they  love,   and  when  uses  rule, 
the  Lord  rules  :  but  they  who  in  the  world  have  been  in  dominion 
under  the  influence  of  self-love,  after  life  in  the  world  are  in  hell' 
and  are  there  vile  slaves:  I  have  seen  the  mighty  ones,  who  in  the 
world  have  exercised  dominion,  rejected  amongst  th.e  most  vile,  and 
some  amongst  them  in  exci*ementitious  places  there. 

5C5.  But  as  to  what  concerns  the  love  of  the  world,  this  love  is 
not  opposed  to  heavenly  love  in  so  great  a  degree,  inasmuch  as  it 
does  not  conceal  in  it  so  great  evils.  The  love  of  the  world  consists 
in  a  man's  desiring  to  secure  to  himself  the  wealth  of  others  by 
every  kind  of  art,  and  in  setting  his  heart  on  riches,  and  in  sufler- 
ing  the  world  to^raw  him  back  and  withdraw  him  from  spiritual 
love,  which  is  love  towards  his  neighbour,  thus  from  heaven  and 
from  the  Divine.  But  this  love  is  manifold  ;  there  is  the  love  of 
wealth  for  the  sake  of  being  exalted  to  honours,  w  hich  alone  are 
loved  ;  there  is  the  love  of  honours  and  dignities  with  a  view  to  the 
increase  of  wealth  ;  there  is  a  love  of  wealth  for  the  sake  of  various 
uses  which  give  delight  in  the  world ;  there  is  the  love  of  wealth 
merely  for  the  sake  of  wealth,  as  is  the  case  with  the  avaricious  ; 
and  so  forth  :  the  end,  for  the  sake  of  which  wealth  is  sought,  is 
called  its  use,  and  it  is  the  end  or  use  from  which  the  love  takes  its 
quality ;  for  the  love  is  of  such  a  quality  as  the  end  regarded  is, 
and  all  other  things  only  serve  it  as  mean.«. 


♦^68  concerning  heaven  and  hell 

What  is  meant  by  Infernal  Fihe,  and  what  uy 
Gnashing  of   Teeth. 

566.  What  eternal  fire  is,  and  gnashing  of  teeth,  wliich  arc  men- 
tioned in  the  Word  as  the  portion  of  tJiose  who  are  in  hell,  has  as 
yet  heen  known  scarcely  to  any  one,  by  reason  that  mankind  have 
thought  materially  cojicerning  those  things  which  are  written  in 
the  Word,  not  being  acquainted  with  its  spiritual  sense,  wherefore 
by  fire  some  have  understood  material  fire,  some,  torment  in  gener- 
al, some,  the  pangs  of  conscience,  and  some  have  supposed  that  it 
is  spoken  of  merely  to  impress  the  wicked  with  terror  :  and  by 
gnashing  of  teeth,  some  have  understood  such  gnashing,  some,  only 
a  horror,  such  as  is  excited  by  the  sound  of  such  collision  of  the 
teeth.  But  he  who  is  acquainted  with  the  spiritual  sense  of  the 
Word,  may  know  what  eternal  fire  is,  and  what  the  gnashing  of 
teeth  ;  for  in  every  expression,  and  in  every  sense  of  expressions, 
in  the  Word,  there  is  contained  a  spiritual  sense,  since  the  Word, 
in  its  bosom,  is  spiritual,  and  what  is  spiritual  cannot  be  expressed 
otherwise  than  naturally  before  man,  because  man  is  in  the  natu- 
ral world,  and  thinks  from  the  things  of  that  world.  AYhat  there- 
fore eternal  fire  is,  and  the  gnashing  of  teeth,  into  which  evil  men 
come  as  to  their  spirits  after  death,  or  which  their  spirits,  which 
are  then  in  the  spiritual  world,  siifter,  shall  be  shown  in  what  now 
follows. 

507.  There  are  two  origins  of  heat,  one  from  tlie  sun  of  heaven, 
which  is  the  Lord,  and  the  other  from  the  sun  of  the  world  ;  the 
heat  which  is  from  the  sun  of  heaven,  or  the  Lord,  is  spiritual  heat, 
which  in  its  essence  is  love  [see  above,  n.  12()to  140]  ;  but  the  heat 
from  the  sun  of  the  world  is  natural  heat,  which  in  its  essence  is 
not  love,  but  serves  spiritual  heat  or  love  for  a  receptacle  :  that 
love  in  its  essence  is  heat,  may  be  manifest  from  the  heating  of  the 
mind  [animus],  and  thence  of  the  body,  from  love,  and  according 
to  its  degree  and  quality,  which  man  alike  experiences  in  winter 
as  in  summer ;  also  from  the  heating  of  the  blood  :  that  natural 
heat,  which  exists  from  the  sun  of  the  world,  serves  spiritual  heat 
for  a  receptacle,  is  manifest  from  the  heat  of  the  l)ody,  w  hich  is  ex- 
cited by  the  heat  of  its  spirit,  and  serves  as  its  substitute  in  the 
body ;  especially  from  vernal  and  summer  heat  with  animals  of 
every  kind,  which  then  return  every  year  to  their  loves  ;  not  that 
this  latter  heat  produces  the  eflect,  but  because  it  disposes  their  bo- 


CONCCllMN*:;    IIKAVEN    A.\l>    in.l.L.  3G9 

dies  to  receive  tlic  lipat  w  liitli  flows-iii  also  with  llicin  ridiii  llic  spir- 
itual world,  for  ihc  spiritual  woritl  llows-in  iiit((  the  natural  as  cause 
into  cdt'ct :  lie  ulio  believes  that  natural  heat  produces  their  loves, 
is  much  deceived,  for  there  is  an  influx  of  the  sj)irilual  world  into  the 
natural  world,  and  not  of  the  natural  world  into  the  sjtirilual,  and 
all  love,  inasmuch  as  it  is  ot"  the  lite  itself,  is  si)iritwal  :  he,  also, 
who  believes  that  any  thinjj  exists  in  the  natural  world  without  the 
influx  of  the  spiritual  world,  is  likewise  deceived,  for  what  is  natu- 
ral exists  and  subsists  only  from  what  is  s])iritual  :  the  subjects  also 
of  the  vegetable  kingdom  derive  their  germinations  from  influx  out 
of  that  world,  the  natural  heat,  which  prevails  in  the  season  of 
spring  and  suinincr,  only  disposing  the  seeds  into  their  natural 
forms,  by  expanding  and  opening  them,  so  that  influx  from  the 
spiritual  world  may  there  act  as  a  cause.  These  remarks  are  made 
to  the  intent  that  it  may  be  known,  that  there  are  two  kinds  of 
heat,  viz.  spiritual  and  natural,  and  that  spiritual  heat  is  from  the 
sun  of  heaven,  and  natural  heat  from  the  sun  of  the  world,  and  that 
influx  and  consequent  co-operation  present  the  eff*ects  which  ap- 
pear before  the  eyes  of  men  in  the  world.* 

568.  The  spiritual  heat  appertaining  to  man  is  the  heat  of  his 
life,  because,  as  was  said  above,  in  its  essence  it  is  love  ;  tliis  heat 
is  what  is  meant,  in  the  Word,  by  fire  ;  love  to  the  Lord  and  neigh- 
bourly love  being  meant  by  heavenly  lire,  and  self-love  and  the  love 
of  the  world  by  infernal  fire. 

569.  Infernal  fire  or  love  exists  from  the  same  origin  as  heaven- 
ly fire  or  love,  viz.  from  the  sun  of  heaven,  or  the  Lord,  but  it  is 
made  infernal  by  those  who  receive  it  :  for  all  influx  from  the  spir- 
itual world  varies  according  to  reception,  or  according  to  the  forms 
into  which  it  flows,  just  as  heat  and  light  from  the  sun  of  the  world 
is  so  varied ;  the  heat  thence  derived  flowing-in  into  shrubberies 
and  beds  of  flowers  jiroduces  vegetation,  and  likewise  draws  forth 
grateful  and  sweet  odours,  but  the  same  heat  flowing-in  into  excre- 
mentitious  and  cadaverous  substances,  produces  putrefaction,  and 
draws  forth  stinking  and  nasty  smells ;  in  like  manner  the  light 
from  the  same  sun,  in  one  subject,  produces  beautiful  and  pleasing 

*  That  there  is  an  influx  oftlic  spiritual  world  into  tiie  natural  world,  nOfluil 
to  fiOoS,  6169  to  G215.  6307  to  (1327,  ()466  to  64!)5,  (If.OS  to  6626.  That  there  in 
influx  also  into  the  lives  of  animals,  n.  r>850.  And  likewise  iuto  the  siihjects  of 
the  vegetahic  kinirdoni,  n.  3648.  That  this  influx  is  a  continuiil  endeavour  of 
acting  according  to  divine  order,  n.  62U  at  the  end. 


370  CONCERNING  HEAV  EN  AND  HELL. 

colours,  in  another,  such  as  are  ugly  and  unpleasant  :  tlie  case  is 
similar  in  regard  to  heat  and  light  from  the  sun  of  heaven,  which 
is  love :  when  heat  or  love  from  that  source  flows  into  good,  as 
with  good  men  and  spirits,  and  also  with  angels,  it  fructifies  their 
good,  but  when  it  flows-in  Avith  the  wicked,  it  is  attended  with  a 
contrary  eflect,  for  their  evils  either  suffocate  it  or  pervert  it ;  in 
like  manner  the  light  of  heaven,  when  it  flows-in  into  the  truths  of 
good,  gives  intelligence  and  wisdom,  but  when  it  flows-in  into  the 
falses  of  evil,  it  is  there  turned  into  insanities  and  phantasies  of 
various  kinds.  Thus  in  all  cases  it  manifests  itself  according  to 
reception. 

570.  Inasmuch  as  infernal  fire  is  the  love  of  self  and  of  the 
world,  it  is  therefore  every  lust  which  is  the  resnlt  of  tliose  loves, 
inasmuch  as  lust  is  love  in  its  continuity,  for  what  a  maia  loves, 
this  he  continually  lusts  after;  and  it  is  likewise  delight,  for  what 
a  man  loves  or  lusts  after,  when  he  obtains  it,  he  perceives  delight- 
ful, nor  is  delight  of  heart  communicated  to  man  from  any  other 
source :  infernal  fire,  therefore,  is  the  lust  and  delight  which  spring 
from  those  two  loves  as  from  their  origins.  The  evils  derived  from 
those  loves  are  contempt  of  others,  enmity  and  hostility  against 
those  who  do  not  favour  them,  envy,  hatred,  and  revenge,  and, 
as  the  results  of  these,  savageness  and  cruelty ;  and  with  regard 
to  the  Divine,  they  consist  in  denial,  and  thence  in  contempt,  deri- 
sion, and  blaspheming,  of  the  holy  things  appertaining  to  the  church, 
which  evils  after  death,  when  man  becomes  a  spirit,  are  turned  in- 
to anger  and  hatred  against  those  holy  things  [see  above,  n.  562]. 
And  whereas  those  evils  breathe  continually  the  destruction  and 
murder  of  those  whom  they  account  as  enemies,  and  against 
whom  they  burn  with  hatred  and  revenge,  therefore  it  is  the  de- 
light of  their  life  to  will  destruction  and  murder,  and,  so  far  as 
they  cannot  eft'ect  this,  to  will  to  do  mischief,  to  injure,  and  to  ex- 
ercise cruelty.  These  are  the  things  which  are  understood  by 
fire  in  the  Word,  where  the  wricked  and  tiic  hells  are  treated  of, 
some  passages  from  which  I  shall  here  adduce  for  confirmation  : 
'^ Every  one  is  a  hypocrite  and  an  evil  doer,  and  every  mouth  speak- 
cth  folly,  because  wickedness  burnetii  as  afire,  it  dcvoureth  the  briars 
and  thorns,  and  kindleth  the  thickets  of  the  forest,  and  ihry  elevate 
themselves  tcith  the  elevation  of  smoke,  and  the  people  are  become  the 
food  of  fire,  no  man  spareth  his  h^ofhrr,''  Isaiah  ix.  17,  18,  19  :  "/ 


CONCERNING    HEAVEN    AM)    HELL.  -JTl 

irillgii'e  prodigies  in  hcavnt  and  irt  earth,  blood,  and  fire, and  pillars  nf 
smoke,  the  sitn  shall  be  turned  into  dar/atcff,  Joel  ii.  30,31  :  "  The  earth 
shall  become  burning  pitch,  night  and  day  it  shall  not  be  extinguished, 
its  smoke  shcdl  ascend  for  ever,''  Isaiah  xxxiv.  0,  10:  "■Behold  the 
day  eometh  burning  like  a  furnace,  and  all  the  proud,  and  every  one 
that  docth  irickedncss,  shall  be  stubble,  and  the  day  that  eometh  shall 
enflame  them,'"  Mnl.  iv.  1  :  ^'■Babylon  is  become  the  habitation  of 
demons,  they  that  scar  the  smoke  of  her  burning  cried,  the  smoke  as- 
ccndcth  for  ages  of  ao'cs,"  Rev.  xviii.  2,18  ;  chap.  xix.  2  :  "//c 
opened  the  pit  of  the  abyss,  whence  came  up  smoke  from  the  pit,  as 
the  smoke  of  a  great  furnace,  and  the  sun  was  obscured,  and  the  air, 
by  the  smoke  ofthepit,'^  Rev.  ix.  2  :  ''Out  of  the  mouth  oftheJiorscs 
went  forth  f  re,  smoke,  and  sulphur ;  by  these  were  slain  the  third  part  - 
of  men,  by  the  f  re,  by  the  smoke  and  by  the  sulphur,''^  Rev.  xi.  17 
18:  "//e  who  adorcth  the  beast,  shall  drink  of  the  wine  of  the  anger 
of  God  miud  with  neto  wine  in  the  cup  of  His  anger,  and  shall  be 
tormented  with  frc  and  sulphur,^^  Rev.  xiv.  9.  10  :  ''The  fourth 
angel  poured  out  his  vial  into  the  sun,  and  it  was  given  him  to  burn 
men  with  heat  by  the  fire,  therefore  men  were  scorched  with  a  great 
heat,''''  Rev.  xvi.  9  :  "  They  were  cast  into  a  lake  burning  with  fire, 
and  sulphur,''''  Rev,  xix.  20  ;  chap.  xx.  14,  15 ;  chap,  xxi  8  :  "Eve- 
ry tree  that  bringeth  not  forth  good  fruit  shall  be  cut  doicn  and  cast 
into  the  fire,''  jNIatt.  iii.  10,  Luke  iii.  9  :  "The  Son  of  Man  shall  send 
His  angels,  who  shcdl  gather  together  out  of  His  kingdom  cdl  things 
that  offend,  and  those  icho  do  inicpiity,  and  shcdl  send  them  into  the 
chimney  of  fire.  Matt.  xiii.  41,  42,50.  "The  king  shcdl  say  to  those 
who  are  on  the  left  hand,  depart  from  me  ye  cursed  info  everlasting 
fire,  prepared  for  the  devil  and  his  angels,"  ]Matt.  xxv.  41  :  "  They 
shall  be  sent  into  everlasting  fire,  into  the  gehenna  of  fire,  where  their 
worm  shall  not  die,  and  the  fire  shcdl  not  be  quenched,"  Matt,  xviii. 
8,  9:  INIark  ix.  43  to  49:  "The  rich  man  in  hell  said  to  Abraham, 
that  he  was  tormented  inflame,"  Luke  xvi.  21.  In  tliosc  and  in 
several  otlier  passages,  by  fire  is  meant  the  lust  Avhich  is  of 
self  love  and  the  love  of  the  world,  and  by  the  smoke  thence  issu- 
ing is  understood  the  false  derived  from  evil. 

571.  Inasmuch  as  the  lust  of  doing  evils,  wliich  originate  in  the 
love  of  self  and  of  the  world,  is  understood  by  infernal  fire,  and 
since  such  is  the  lust  of  all  in  the  hells  [see  the  foregoing  article], 
therefore  likewise,  Mhen  the  hells  are  opened,  there  is  seen  as  it 
were  a  fiery  appearance,  which  smokes,  such  as  is  usually  seen  in 


3T'2  CONCERNING    HEAVEN    AND    HELL, 

buildings  on  fire,  a  dense  fiery  appearance  exhaling-  from  the  liell^ 
where  self  love  iwevails,  and  a  flaming  appearance  from  the  hell» 
vhere  the  love  of  the  world  prevails.  But  when  they  arc  closed, 
this  fiery  appearance  is  not  seen,  but  in  its  place  an  appearance 
like  a  dark,  mass  of  condensed  smoke  ;  nevertheless  that  fiery  prin- 
ciple still  rages  within,  as  is  also  perceivable  from  the  heat  thence 
exhaling,  which  heat  is  like  M'hat  arises  from  the  burnt  ruins  after 
a  fire,  in  some  places  as  from  a  heated  furnace,  and  in  others  af? 
from  the  heat  of  a  bath,  which  heat,  when  it  flovvs-in  with  man. 
excites  in  him  lusts,  and  Avith  evil  men  hatred  and  revenge,  and 
■with  the  sick  insanities.  Such  is  the  fire,  or  such  the  heat,  apper- 
taining to  those  who  arc  in  the  above  mentioned  loves,  inasmuch 
as  they  are  tied,  as  to  their  spirits,  to  those  hells,  even  whilst  they 
live  in  the  body.  It  is  however  to  be  noted,  that  they  who  are  in 
the  hells  are  not  in  fire,  but  that  the  fire  is  an  appearance  ;  for  they 
are  not  sensible  there  of  any  burning,  but  only  of  a  heat  such  as 
they  before  experienced  in  the  world ;  the  appearance  of  fire  is 
from  correspondence,  for  love  corresponds  to  fire,  and  all  things 
which  appear  in  the  spiritual  world  appear  according  to  correspon- 
dences. 

573.  It  is  to  be  observed,  that  the  above  fire,  or  infernal  heat,  is 
turned  into  intense  cold,  when  heat  from  heaven  flows-in,  and  in 
this  case  the  infernal  inhabitants  shiver  like  those  who  are  seized 
with  a  cold  fever,  and  they  are  likewise  inwardly  tormented  ;  and 
the  reason  of  this  is,  because  they  are  altogether  in  opposition  to 
the  Divine,  and  the  heat  of  heaven,  which  is  divine  love,  extin- 
guishes the  heat  of  hell,  which  is  the  love  of  self,  and  with  it  the 
fire  of  their  life,  whence  comes  such  cold  and  consequent  shiver- 
ing, and  likewise  torment  ;  on  this  occasion  likewise  thick  dark- 
ness ensues  there,  and  hence  infatuation  and  blindness.  But  this 
rarely  is  the  case,  only  when  violent  outrages  are  to  be  appeased, 
in  consequence  of  their  increasing  beyond  due  measure. 

573.  Inasmuch  as  by  infernal  lire  is  meant  every  lust  to  do  evil 
flowing  forth  from  the  love  of  self,  hence  also  by  the  same  fire  is 
meant  torment  such  as  has  place  in  the  hells  ;  for  the  lust  derived 
from  that  love  is  the  lust  of  hurting  others  who  do  not  honour,  ven- 
erate, and  worship  the  subject  of  it,  and  in  proportion  to  the  anger 
thence  conceived,  and  to  the  hatred  and  revenge  proceeding  from 
such  anger,  is  the  lust  of  exercising  cruelty  towards  them  ;  and 
when  such  lust  prevails  in  every  one  in  a  society,  which  is  restrain- 


COXCERNING  HEAVEN  AND  HELL.  373 

e<l  by  no  external  bonds,  sucb  as  the  fear  of  the  law,  and  of  the  loss 
of  reputation,  of  honour,  of  {^ain,  and  of  life,  in  s,uch  case  every 
one,  under  the  impulse  of  his  own  evil,  rushes  upon  another,  and 
so  far  as  he  prevails,  also  subjugates  and  reduces  the  rest  under  his 
iloniinion,  and  from  delig^ht  exercises  cruelty  towards  those  who 
do  not  submit  themselves:  this  delight  is  altogether  conjoined  with 
the  delight  of  exercising  rule,  insomuch  that  they  are  in  a  similar 
degree,  since  the  delight  of  doing  harm  is  in  enmity,  envy,  hatred, 
and  revenge,  which  are  the  evils  of  that  love,  as  was  said  above. 
All  the  hells  arc  such  societies,  wherefore  every  one  there  carries 
hatred  in  his  heart  against  another,  and  from  hatred  bursts  forth 
into  cruelty,  so  far  as  he  prevails.  These  cruelties,  and  the  tor- 
ments thence  arising,  are  also  understood  by  infernal  fire,  for  they 
are  the  eftects  of  lusts. 

574.  It  was  shown  above,  n.  548,  that  an  evil  spirit  of  his  own 
accord  casts  himself  into  hell,  wherefore  also  it  may  be  expedient 
to  say,  in  a  few  words,  whence  this  comes  to  pass,  when  yet  in  hell 
there  are  such  torments.  From  every  hell  there  exhales  a  sphere 
of  the  lusts  which  prevail  in  its  inhabitants ;  w  hen  this  sphere  is 
perceived  by  him  who  is  in  sin^ilar  lust,  he  is  afl'ected  at  heart,  and 
is  filled  with  delight,  for  lust  and  its  delight  make  one,  inasmuch  as 
what  any  one  lusts  after,  this  is  delightful  to  him  ;  hence  it  is  that 
the  spirit  turns  himself  in  that  direction,  and  from  delight  of  heart 
lusts  to  move  in  the  same  direction  ;  for  he  does  not  as  yet  know 
that  it  is  attended  with  such  torments,  and  he  who  knows  this,  is 
still  led  to  lust  to  move  in  that  direction  ;  for  no  one  in  the  spir- 
itual world  can  resist  his  own  lust,  inasmuch  as  the  lust  is  of  his 
own  love,  and  love  is  of  his  will,  and  will  is  of  his  nature,  and  every 
one  there  acts  under  the  impulse  of  his  nature.  "When  therefore  a 
spirit  of  his  own  accord,  or  from  his  own  freedom,  directs  his 
course  to  his  own  hell,  and  enters  it,  on  this  occasion  at  first  he  is 
received  in  a  friendly  manner,  and  is  led  thus  to  believe  that  he  is 
come  amongst  friends,  but  this  only  continues  for  some  hours  ;  in 
the  mean  time  he  is  explored  as  to  the  quality  of  his  cunning,  and 
hence  as  to  the  quality  of  his  power  :  when  this  exploration  is  made, 
they  begin  to  infest  him,  and  this  by  various  methods,  and  succes- 
sively with  greater  severity  and  vehemence,  which  is  effected  by 
introduction  more  interiorly  and  deeply  into  hell,  for  in  proportion 
as  the  hell  is  more  interior  and  deeper,  the  spirits  are  more  malig- 
nant :  after  infestations  thev  begin  to  exercise  cruelty  towards  him 
48 


374  Cf)NCERNING    HEAVEN    AND    IIELL. 

by  punishments,  and  this  until  he  is  reduced  to  the  state  of  a  slavcv 
But  whereas  rebeUious  motions  continually  exist  there,  inasmuch 
as  every  one  is  there  willing  to  be  greatest,  and  burns  with  hatred 
against  others,  hence  come  new  outrages :  thus  one  scene  is  chang- 
ed into  another,  wherefore  they  who  were  made  slaves,  are  taken 
out,  that  they  may  afford  aid  to  some  new  devil  to  subjugate  others, 
on  which  occasion  they  who  do  not  submit  themselves,  and  yield 
implicit  obedience,  are  again  tormented  by  various  methods  ;  and 
so  they  go  on  continually.  Such  torments  are  the  torments  of  hell, 
tvhich  are  called  infernal  fire. 

575.  But  gnashing  of  teeth  is  the  continual  dispute  and  combat 
of  falses  with  each  other,  consequently  of  those  who  are  in  falses, 
conjoined  likewise  with  contempt  of  others,  with  enmity,  mockery, 
ridicule,  blaspheming,  which  evils  likewise  burst  forth  into  various 
kinds  of  butchery  ;  for  every  one  fights  in  favour  of  his  own  false, 
and  calls  it  truth.  These  disputes  and  combats  are  heard  out  of 
those  hells  like  gnashing  of  teeth,  and  are  likewise  turned  into 
gnashing  of  teeth  when  truths  from  heaven  flow-in  thither.  In  those 
hells  arc  all  they  who  have  acknowledged  nature  and  denied  a  Di- 
vine, in  the  deeper  hells  they  who  have  confirmed  themselves  in 
such  acknowledgement  and  denial.  The  generality  of  these,  inas- 
much as  they  are  incapable  of  receiving  any  light  from  heaven, 
and  consequently  of  seeing  any  thing  inwardly  in  themselves,  are 
on  this  account  corporeal  sensual  spirits,  or  such  as  believe  noth- 
ing but  what  they  see  with  their  eyes  and  touch  with  their  hands, 
hence  all  the  fallacies  of  the  senses  are  to  them  truths,  under  the 
influence  of  which  they  also  dispute :  it  is  from  this  ground  that 
their  disputes  are  heard  like  gnashing  of  teeth,  for  all  falses  in  the 
spiritual  world  are  grating,  and  tlie  teeth  correspond  to  ultimate 
things  in  nature,  and  likewise  to  the  ultimate  things  appertaining 
to  man,  which  are  corporeal  sensual.*  That  in  the  hells  there  is 
gnashing  of  teeth,  see  Matt.  viii.  12  ;  chap.  xiii.  42,  50 ;  chap, 
xxii.  13 ;  chap.  xxiv.  51 ;  chap.  xxv.  30.  Luke  xiii.  28. 

*  Concerning  the  correspondence  of  the  teeth,  n.  5565  to  5568.  That  they 
correspond  to  the  teeth  who  are  merely  sensual,  and  have  scarce  any  thing  of 
spiritual  light  ,ti.  5565.  That  tooth,  in  the  Word,  signifies  the  sensual  principle, 
which  is  the  ultimate  of  the  life  of  man,  n.  90"i2,  9062.  That  gnashing  of  teeth 
in  the  other  life  arises  from  those,  who  believe  that  nature  is  every  thing,  and 
the  Divine  nothing,  n.  5508 


CONCERNING    HEAVEN    AND    RELL.  375 

CoNOERNIMi   THE   M.VI.KE  AND  WICKED   AllTS  OF  InKERNAL  SpIRIXS. 

576.  The  superior  excellence  of  spirits  in  comparison  with 
men,  may  be  seen  and  comprehended  hy  every  one  who  thinks 
interiorly,  and  is  at  all  ae<iuaiuted  with  the  operation  of  his  own 
mind  :  for  man,  in  a  moment  of  time,  can  weigh,  revolve  upon,  and 
form  conclusions  conccrnin<j  more  subjects,  than  he  can  utter  and 
express  in  writing  in  half  an  hour  :  hence  it  is  evident  what  supe- 
rior excellence  man  has  when  he  is  in  his  spirit,  consequently  when 
he  becomes  a  spirit  ;  for  it  is  the  spirit  which  thinks,  and  it  is  the 
body  by  which  the  spirit  expresses  its  thoughts  in  speaking  or 
writing.  Hence  it  is  that  the  man  who  becomes  an  angel  after 
death,  is  in  intelligence  and  wisdom  ineftable  in  respect  to  what  he 
possessed  during  his  life  in  the  world ;  for  his  spirit,  when  he  liv- 
ed in  the  world,  was  bound  to  the  body,  and  by  the  body  was  in  the 
natural  world  ;  wherefore  what  he  then  thought  spiritually  flowed 
into  natural  ideas,  which  arc  respectively  common,  gross,  and  ob- 
scure, and  are  not  receptive  of  innumerable  things  which  are  of  spir- 
itual thought,  and  likewise  involve  them  in  the  densities  arising 
from  worldly  cares  :  it  is  otherwise  when  the  spirit  is  released 
from  the  body,  and  comes  into  its  spiritual  state,  as  is  the  case 
when  it  passes  out  of  the  natural  into  the  spiritual  world,  which 
is  proper  to  it ;  that  on  this  occasion  its  state  as  to  thoughts  and 
affections  immensely  excels  its  former  state,  is  evident  from  what 
has  been  now  said  :  hence  it  is  that  the  angels  think  things  ineffa- 
ble and  inexpressible,  consequently  such  as  cannot  enter  into  the 
natural  thoughts  of  man  ;  when  yet  every  angel  was  born  a  man, 
and  has  lived  as  a  man,  when  he  seemed  to  liimself  to  be  no  wis- 
er than  any  other  man  like  himself. 

577.  In  the  same  degree  in  which  wisdom  and  intelligence  pre- 
vail amongst  the  angels,wickedne!^s  and  cunning  prevail[also  amongst 
infernal  spirits,  for  the  case  is  similar,  inasmuch  as  the  spirit  of  man, 
when  it  is  released  from  the  body,  is  in  its  own  good  or  in  its  own 
evil,  an  angelic  spirit  in  his  own  good,  and  an  infernal  spirit  in 
his  own  evil  :  for  every  spirit  in  his  own  good  or  his  own  evil, 
because  he  is  his  own  love,  as  has  been  frequently  said  and  shown 
above ;  wherefore  as  an  angelic  spirit  thinks,  wills,  speaks  and  acts 
from  hi-:  own  good,  so  does  an  infernal  spirit  from  his  own  evil ; 
and  to  think,  to  will,  to  speak,  and  to  act,  froiu  cvU  itself,  is  to  do 


376  CONCERNING    HEAVEN    AND    HELL. 

SO  from  all  things  which  are  in  evil :    it  was  otherwise   when   he 
lived  in  the  body,  at   which  time  the  evil  of  the  spirit  of  the  man 
was  in  bonds,  whicli  bind    every  man,  arising  from   the  law,  from 
gain,  from  honour,  from  reputation,  and  from    the   fear  of  losing 
them,  wherefore  the  evil  of  his  spirit  could  not  then  burst  forth,  so 
as  to  manifest  itself  as  to  its  interior  quality ;  besides  at  that  time 
also  the  evil  of  t'lie  spirit  of  the  man  lay  wrapped  up  and  veiled  in 
external  probity,  sincerity,   justice,  and  the  atVection  of  truth  and 
good,  which  a  man  of  such  a  character  made  a  pretence  of  and 
feigned  for  the   sj^ke  of  the  world,  under   which  semblances    the 
evil   lay    so   concealed,  and  in  such  obscurity,   that  he    scarcely 
knew  himself  that  his  spirit   contained  so  much   wickedness  and 
cunning,  thus  that   in   himself  he   was   such  u  devil  as  he  becomes 
after  death,  Avhen  his  spirit  comes  into  itself,  and  into  his  own   na- 
ture.    Such  wickedness  then  manifests  itself  as  to  exceed   all  be- 
lief ;  there    are   thousands  of  evils   m  hich   then   burst  forth  from 
evil  itself,  amongst    which  also  are  such  as  cannot  be  expressed  in 
the  words  of  any  language :  it  has   been  given  nie  to  know  their 
quality  by  much  experience,  and  likewise   to  apperceive  it,   inas- 
much as  it  has  been  granted  me  by  the  Lord  to  be  in  the  spiritual 
world  as  to  the  spirit,  and  at  the  same  time  in  the  natural  world  as 
to  the  body.     This  I  can  testify,  that  their  wickedness  is  so  great, 
that  it  is  impossible  to  describe  even   a  thousandth  part  of  it  :  and 
likewise,  that  unless  the  Lord  protected  man,  it  would  not  be  pos- 
sible for  him  ever  to  be  rescued  from  hell ;  for  there  are  attendant 
on  every  man  both  spirits  from  hell,  and  angels  from  heaven,   [see 
above  n.  292,  293],  and  the  Lord  cannot  protect  man,  unless  man 
acknowledges  a  Divine,  and  unless  he  lives  a  life  of  faith  and  char- 
ity, for  in  any  other  case  he  averts  himself  from  the  Lord,  and  turns 
himself  to  infernal  spirits,  and  thus  becomes  tainted  as  to  his  spirit 
with  similar  wickedness :    nevertheless   man  is  continually  with- 
drawn by  the  Lord   from   the   evils  which,  from  consociation  with 
those  spirits,  he  applies  and  as  it  were  attracts  to  himself,  if  not  by 
internal  bonds,  which  are  those  of  conscience,  and  which  are   not 
received  if  he  denies  a  Divine,  still  by  external  bonds,  which,  as  was 
said  above,  are  fears  on  account  of  the  law  and  its  penalties,  and 
on  account  of  the  loss  of  gain,  and   the  privation  of  honour  and 
reputation  :  ifcuch  a  man  may  indeed  be  withdrawn  from  evils  by 
the  delights  of  his  love,  and  by  the  fear  of  the  loss  and  privation 


CONCERNING    IIK.W  I'.N    AND    I1I:LL.  'i'l' 

ofllicni,  but  lie  cannot  lie  l)roiiirlU  into  spirituiil  iroods,  for  so  far 
as  he  is  brouiflit  into  tliese,  so  far  he  meditates  cunnin<,f  and  de- 
ceit, by  assurninij  appearances  and  pretenres  of  what  is  good,  sin- 
cere, and  just,  with  a  view  to  persuade,  and  thus  to  deceive;  this 
cunninir  adds  itself  to  the  evil  f)f  lii.-»  spirit,  and  forms  that  cvjI,  and 
gives  it  a  quality  agreeable  to  the  nature  of  ^uch  cunning. 

578.  The  worst  of  all  are  they  who  have  been  in  evil«  from  the 
love  of  self,  and  who  at  the  same  time  inwardly  in  tliemselves  have 
acted  from  deceit,  inasmuch  as  deceit  enters  more  thoioughly  into 
the  thoughts  and  intentions,  and  infects  them  with  poison,  and  thus 
destroys  all  the  spiritual  life  of  man  :  the  generality  of  these  are  in 
the  hells  to  the  back,  and  are  called  genii,  and  it  is  their  delight  in 
those  hells  to  make  themselves  invisible,  and  to  flutter  about  others 
like  phantoms,  and  secretly  to  infuse  evils,  whicii  they  scatter  round 
them  as  vipers  scatter  poison:  these  are  direfully  tormented  more 
than  the  rest,  lint  they  who  are  not  deceitful,  and  who  have  not 
been  ensnared  by  malignant  craftiness,  and  yet  are  in  the  evils  de- 
rived from  the  love  of  self,  are  also  in  the  hells  to  the  back,  but  not 
in  so  deep  ones.  They,  on  the  other  hand,  who  have  been  in  evils 
derived  from  the  love  of  the  world,  are  in  the  hells  in  front,  and 
are  called  spirits ;  these  are  not  such  evds,  that  is,  are  not  so  ad- 
dicted to  hatred  and  revenge,  as  those  who  are  in  evils  grounded  in 
the  love  of  self,  consequently  neither  have  they  such  malice  and 
cunning,  wherefore  also  their  Jiells  are  milder. 

G79.  It  has  been  granted  me  by  experience  to  know  what  is  the 
quality  of  wickedness  amongst  those  who  are  called  genii:  genii 
do  not  operate  and  flow-in  into  the  thoughts,  but  into  the  aftec- 
tions  ;  these  they  apperceive,  and  smell  them  out,  as  dogs  do  wild 
beasts  in  a  forest;  good  aftections,  when  they  apperceive  them, 
they  turn  instantly  into  evil  aflections,  leading  and  bending  them 
in  a  wonderful  manner  by  the  delights  of  another,  and  this  so  clan- 
destinely, and  with  such  malignant  art,  that  the  other  knows  noth- 
ing of  the  matter,  guarding  cunningly  against  any  thing  entering 
into  the  thought,  inasmuch  as  thus  they  are  made  manifest  :  they 
are  seated  with  man  beneath  the  hinder  part  of  the  head.  These 
in  the  world  have  been  men  of  such  a  character,  as  captivated  the 
minds  of  others  cunningly,  leading  and  persuading  them  by  the 
delights  of  their  aflfections  or  lusts.  But  they  are  driven  by  tlie 
Lord  from  every  man  of  whose  reformation  there  is  any  hope,  for 
they  are  of  such   a   quality  that  they  are  able  not  only  to  destroy 


878  CONCERNING  HEAVEN  AND  HELL. 

the  conscience,  but  also  to  excite  in  man  his  hereditary  evils,  wliict* 
otherwise  lie  concealed  ;  wherefore  to  prevent  man  from  being  led 
into  those  evils,  it  is  provided  of  the  Lord,  that  these  hells  should 
he  altogether  closed  ;  and  when  any  man  after  death,  who  is  of 
such  a  character,  comes  into  the  other  life,  he  is  instantly  cast  in 
their  hell :  the  inhabitants  also,  when  they  are  viewed  as  to  their 
deceit  and  craftiness,  appear  as  vipers. 

580.  What  is  the  quality  of  the  wickedness  appertaining  to  in- 
fernal spirits,  may  be  manifest  from  their  nefarious  arts,  which  are 
so  numerous,  that  to  enumerate  them  would  fill  a  volume,  and  to 
describe  them,  several  volumes  ;  those  arts  are  almost  all  of  them 
unknown  in  the  world.  One  Genus  relates  to  the  abuse  of  corre- 
spondences :  A  SECOND,  to  the  abuses  of  the  ultimates  of  divine  or- 
der :  A  THIRD,  to  communication  and  influx  of  thoughts  and  aftec- 
tions,  by  conversions,  by  inspections,  and  by  other  spirits  out  of 
themselves,  and  by  those  sent  from  themselves  :  a  fourth,  to  oper- 
ations by  phantasies  :  a  fifth,  to  ejections  out  of  themselves,  and 
consequent  presence  in  a  place  difterent  from  that  in  which  they 
are  with  the  body :  a  sixth,  to  pretences,  persuasions,  and  lies. 
Into  these  arts  the  spirit  of  a  wicked  man  comes  of  itself,  when  it 
is  released  from  its  body,  for  they  are  inherent  in  the  nature  of  its 
evil,  in  which  it  then  is.  By  these  arts  they  torment  each  other  in 
the  hells  ;  but  since  they  are  all  of  them,  except  those  which  are 
effected  by  pretences,  persuasions,  and  lies,  unknown  in  the  world, 
I  shall  not  here  describe  them  specifically,  as  well  because  they 
would  not  be  comprehended,  as  because  they  are  nefarious. 

581.  The  reason  why  torments  in  the  hells  are  permitted  by  the 
Lord,  is,  because  evils  cannot  otherwise  be  restrained  and  sub- 
dued :  the  only  medium  of  restraining  and  subduing  them,  thus  of 
keeping  the  infernal  crew  in  bonds,  is  the  fear  of  punishment ;  there 
is  no  other  medium  given,  for  without  the  fear  of  punishment  and 
torment  evil  would  burst  forth  into  madness,  and  the  whole  [uni- 
verse] would  be  dispersed,  as  a  kingdom  on  earth,  where  there  is 
no  law  and  no  punishment. 


Concerning  the  Appearance,  Situation,  and  Plurality  of 
THE   Hells. 

582.  In  the  spiritual  world,  or  in  the   world  where  spirits  and 
angels  are,  similar  things  appear  as  in  the  natural  world,  or  that 


CONCERNING  UKAVEN  AND  HELL.  379 

*r  here  men  are,  so  similiir,  that  as  to  the  rxuriial  a^[ttct  lliere  is 
no  clitTcreiice -,  |)laiiis  appear  there,  also  moiiiitaius,  hill.-?,  and  rock^. 
and  between  thein  vallies,  moreover  also  waters,  and  several  other 
things  which  are  seen  on  earth  :  neverthelesa  all  those  thing's  are 
from  a  spiritual  origin,  wherefore  they  appear  before  the  eyes  of 
spirits  and  angels,  and  not  before  the  eyes  of  men,  because  men  are 
in  the  natural  world ;  and  the  spiritual  see  those  things  which  are 
from  a  spiritual  origin,  and  the  natural  those  things  which  are  from 
a  natural  origin,  wherefore  man  with  his  eyes  cannot  in  any  wise 
see  the  things  which  are  in  the  spiritual  world,  unless  it  be  granted 
him  to  be  in  the  spirit,  except,  after  death,  when  he  becomes  a  spir- 
it ;  on  the  other  hand,  also,  an  angel  and  spirit  cannot  sec  any  thing 
in  the  natural  world,  unless  they  be  attendant  upon  a  man  to  whom 
it  is  given  to  discourse  with  them  ;  for  the  eyes  of  man  are  accom- 
modated to  the  reception  of  the  light  of  the  natural  world,  and  the 
eyes  of  angels  and  spirits  are  accommodated  to  the  reception  of 
the  light  of  the  spiritual  world,  and  yet  both  have  eyes  altogether 
similar  to  look  at.  That  the  spiritual  world  is  of  such  a  quality, 
the  natural  man  cannot  comprehend,  and  least  of  all  the  sensual 
man,  who  is  one  that  believes  nothing  but  what  he  sees  with  the 
eyes  of  the  body,  and  touches  with  its  hands,  consequently  what  he 
takes  in  by  the  sight  and  touch,  and  since  he  thinks  from  those 
thmgs,  therefore  his  thought  is  material,  and  not  spiritual.  Such 
being  the  similitude  between  the  spiritual  world  and  the  natural 
world,  therefore  man  after  death  still  fancies  that  he  is  in  the  world 
where  he  was  born,  and  from  which  he  has  departed ;  for  w  hich 
reason,  also,  death  is  called  only  a  translation  from  one  -world  to 
another  like  it.  That  such  is  the  similitude  of  both  worlds,  may 
be  seen  above,  where  representatives  and  appearances  in  heaven 
were  treated  of,  n.  170  to  17G. 

583.  In  the  more  elevated  places  of  the  spiritual  world  are  the 
heavens  ;  in  the  low  ones  is  the  world  of  spirits  ;  beneath  the  lat- 
ter and  the  former  are  the  hells.  The  heavens  do  not  appear  to 
the  spirits  who  are  in  the  world  of  spirits,  except  when  their  inter- 
ior sight  is  opened,  yet  they  occasionally  aj)pear  as  mists  or  as 
bright  clouds  ;  the  reason  is,  because  the  angels  of  heaven  are  in 
an  interior  state  as  to  intelligence  and  wisdom,  thus  above  the  sight 
of  those  who  are  in  the  world  of  spirits.  But  the  spirits,  who  are 
in  the  plains  and  vallies,  see  each  other,  yet  when  they  are  separ- 
ated there,  as  is  the  case  when  tli::y  are  let  into  their  interiors,  the 


380  CUACKKMNG    HLAVtX    AND    IlKLL. 

evil  spirits  do  not  see  the  good,  but  tlie  good  can  see  tlie  evil,  nev- 
ertheless they  turn  themselves  away  from  them,  and  spirits  who 
turn  themselves  away  become  invisible.  But  the  hells  do  not  ap- 
pear, inasmuch  as  they  are  closed,  only  the  entrances,  which  are 
called  gates,  when  they  are  opened  to  let  in  other  similar  spirits. 
All  the  gates  to  the  hells  are  open  from  the  world  of  spirits,  and 
none  from  heaven. 

5S4.  The  hells  are  every  where,  both  under  mountains,  hills,  and 
rocks,  and  also  under  plains  and  vallics  :  the  apertures  or  gates  to 
the  hells,  which  are  under  the  mountains,  hills,  and  rocks,  appear 
to  the  sight  like  holes  and  clefts  of  the  rocks,  some  stretched  out 
wide  and  large,  some  strait  and  narrow,  some  rugged  :  all  of  them, 
when  they  are  inspected,  appear  shady  and  dusky  ;  but  the  infern- 
al spirits,  who  are  in  them,  are  in  sucii  a  luminous  principle  as 
arises  from  a  fire  of  coals :  to  the  reception  of  that  lumen  their  eyes 
are  accommodated,  and  this  by  reason  that,w^hilst  they  lived  in  the 
world,  they  were  in  thick  darkness  as  to  divine  truths,  by  denying 
them,  and  as  it  were  in  lumen  as  to  falses,  by  affirming  them,  whence 
the  sight  of  their  eyes  was  so  formed  ;  hence  likewise  it  is,  that  the 
light  of  heaven  is  thick  darkness  to  them,  wherefore  when  they 
come  out  of  their  dens,  they  see  nothing;  from  which  circumstan- 
ces it  was  made  clearly  evident,  that  man  so  far  comes  into  the 
light  of  heaven,  as  he  acknowledges  a  Divine,  and  confirms  in  him- 
self the  things  which  relate  to  heaven  and  the  church  ;  and  that  he 
so  far  comes  into  the  thick  darkness  of  hell,  as  he  denies  a  Divine, 
and  confirms  in  himself  those  things  which  are  contrary  to  the 
things  of  heaven  and  of  the  church. 

585.  The  apertures  or  gates  to  the  hells,  which  are  beneath  the 
plains  and  vallics,  appear  of  different  aspects,  some  like  to  those 
which  are  beneath  the  mountains,  hills,  and  rocks,  some  like  dens 
and  caverns,  some  like  great  chasms  and  whirlpools,  some  like 
bogs,  and  some  like  lakes  of  waters:  all  are  covered,  nor  are  they 
opened  except  when  evil  spirits  from  the  world  of  spirits  are  cast 
in  thither;  and  when  they  are  opened,  there  is  an  exhalation  thence 
either  like  that  of  fire  with  smoke,  such  as  appears  in  the  air  from 
buildings  on  fire,  or  like  flame  without  smoke,  or  like  soot,  such  as 
comes  from  a  chimney  on  fire,  or  like  a  mist  and  thick  cloud :  I 
have  heard  that  the  infernal  spirits  do  not  see  those  things,  nor  are 
sensible  of  them,  because  when  they  are  in  them  they  are  as  in 
their  own  atmosphere,  and  thus  in  the  delight  of  their  life,  and  thi.« 


UONCEKXING    Hi: WEN    AND    HELL.  381 

by  reason  that  those  things  correspond  to  the  evils  and  falses  in 
which  they  uro,  viz.  (ire  to  hatred  and  reven<ie,  smoke  and  soot  to 
the  falses  tlicncc  deriveil,  flame  to  the  evils  of  tlie  h)ve  of  self,  and 
a  mist  and  thick  cloud  to  the  falses  therein  originating. 

5S().  It  has  also  been  granted  me  to  look  into  the  hells,  and  to 
see  what  is  their  quality  within,  for  when  it  is  well-jileasing  to  the 
Lord,  a  spirit  and  angel,  who  is  above,  may  penetrate  by  sight 
into  the  places  beneath,  and  explore  their  quality,  notwithstanding 
the  coverings  ;  thus  likewise  it  has  been  granted  me  to  look  into 
tliem.  Some  hell.s  appear  to  the  view  like  caverns  and  dens  in 
rocks  tending  inwards,  and  hence  likewise  into  the  deep  obliquely 
or  diametrically.  Some  hells  appear  to  the  view  like  caves  and 
dens,  such  as  wild  beasts  inhabit  in  forests :  some  like  to  arched 
caverns  and  holes  such  as  are  seen  in  mines,  with  caves  towards 
the  lower  parts  :  some  hells  are  triplicate,  the  superior  ones  with- 
in appearing  in  thick  darkness,  because  inhabited  by  those  who  are 
in  the  falses  of  evil,  but  the  inferior  ones  appearing  fiery,  because 
inhabited  by  those  who  are  in  the  evils  themselves  ;  for  thick  dark- 
ness corresponds  to  the  falses  of  evil,  and  fire  to  the  evils  them- 
selves ;  for  in  the  deeper  hells  are  those  who  have  acted  interiorly 
from  evil,  but  in  the  less  deep  arc  those  who  have  acted  exteriorly, 
that  is,  from  the  falses  of  evil.  In  some  hells  there  is  an  appear- 
ance as  of  the  ruins  of  houses  and  cities  after  fires,  in  which  ruins 
the  infernal  spirits  dwell,  and  conceal  themselves.  In  the  milder 
hells  there  is  an  appearance  as  of  rude  cottages,  in  some  cases  con- 
tiguous, having  the  aspect  of  a  city  with  lanes  and  streets ;  within 
in  tlie  houses  are  infernal  spirits,  engaged  in  continual  quarrels, 
enmities,  blows,  and  butchorings ;  in  the  streets  and  lanes  robber- 
ies and  depredations  are  committed.  In  some  of  the  hells  there  are 
mere  brothels,  which  are  disgusting  to  the  sight,  filled  with  every 
kind  of  lilth  and  excrement.  There  are  likewise  thick  forests,  in 
which  the  infernal  spirits  wander  like  wild  beasts,  and  where  like- 
wise there  are  subterraneous  dens,  into  which  they  fly  who  are  pur- 
sued by  others.  There  are  likewise  wildernesses,  where  nothing  is 
to  be  seen  but  what  is  barren  and  sandy,  and  in  some  places  shag- 
gy rocks  in  which  are  caverns,  in  some  places  also  huts  :  into  these 
wildernesses  are  cast  out  from  the  hells  such  as  have  suftered  every 
extremity,  especially  they  who  in  the  world  had  been  more  cun- 
ning than  others  in  attempting  and  contriving  art  and  deceit  ;  the 
last  of  them  is  such  a  life. 
19 


'38%  CdNCERNlNG    HEAVEN    AND    HELL. 

587.  As  to  what  concerns  the  specific  situation  of  the  hells,  it 
cannot  be  known  by  any  one,  not  even  by  the  angels  in  heaven, 
but  by  the  Lord  alone  ;  yet  their  situation  in  general  is  known  from 
the  quarters  in  which  they  are  :  for  the  hells,  like  the  heavens,  are 
distinguished  as  to  the  quarters,  and  the  quarters  in  the  spiritual 
Avorld  are  determined  according  to  loves,  for  all  the  quarters  in 
heaven  commence  from  the  Lord  as  a  sun,  w^ho  is  the  east  ;  and 
whereas  the  hells  are  opposite  to  the  heavens,  their  quarters  com- 
mence from  the  opposite,  thus  from  the  west,  on  which  subject  see 
the  article  concerning  the  four  quarters  in  heaven,  n.  141  to  153: 
hence  it  is  that  the  hells  in  the  western  quarter  are  the  worst  of  all 
and  most  horrible,  and  that  they  are  worse  and  more  horrible  as 
they  arc  more  remote  from  the  east,  thus  by  degrees  successive- 
ly :  in  those  hells  are  they  who  in  the  world  have  been  in  the  love 
of  self,  and  thence  in  contempt  of  others,  and  in  enmity  against  all 
who  did  not  favour  themselves,  also  in  hatred  and  revenge  against 
those  who  did  not  venerate  and  worship  them  :  in  the  most  remott- 
hells  in  that  quarter  are  they  who  have  been  of  the  Roman  Catho- 
lic religion,  as  it  is  called,  and  have  been  willing  to  be  worshipped 
as  gods,  and  have  thence  burned  with  hatred  and  revenge  against 
all  who  did  not  acknowledge  their  power  over  the  souls  of  men  and 
over  heaven  ;  they  cherish  the  same  disposition,  that  is,  similar  ha- 
tred and  revenge,  against  those  who  oppose  them,  as  they  cherish- 
ed in  the  world,  it  being  their  greatest  delight  to  exercise  cruelty  ; 
but  this  delight  in  the  other  life  is  turned  against  themselves  ;  for 
in  the  hells  of  such,  witli  whom  the  western  quarter  is  replete,  one 
rages  against  another  who  derogates  from  his  divine  power ;  but 
upon  this  subject  more  will  be  said  in  a  small  work  concernii^  tht- 
Last  Judgment  and  the  destruction  of  Babylon.  Nevertheless,  in 
what  manner  the  hells  are  arranged  in  that  quarter  cannot  be 
known,  only  that  the  most  direful  hells  of  that  genus  are  to  the 
sides  towards  the  northern  quarter,  and  the  less  direful  towards  the 
southern  quarter ;  thus  the  direfulness  of  the  hells  decreases 
from  the  northern  quarter  to  the  southern,  and  likewise  by  degrees 
towards  the  east :  to  the  eaet  are  they  who  have  been  haughty,  and 
have  not  believed  in  a  Divine,  but  still  have  not  been  in  such  ha- 
tred and  revenge,  nor  in  such  deceit,  as  they  who  are  in  a  greater 
depth  there  in  the  western  quarter.  In  the  eastern  quarter  at  this 
day  there  are  no  hells,  those  which  were  there  being  translated  to 
the  western  quarter  in  front.     The  hells  in  the  northern  and  south- 


CONCERNING    IIEAVHN    AND    UELI..  5^3. 

cm  <{uarlcr  arc  sovcnil,  ami  in  tlieiij  arc  llicy  wlio,  whilst  tlicy  liv- 
ed, were  in  tlie  love  ol"  llic  world,  and  Irikx'  in  various  kinds  of 
evils,  such  as  einnily,  ho^tdity,  tlicll,  rt)l>i)cry,  cunning,  avarice,  uii 
inercil'ulness  ;  the  worst  hells  of  that  genus  are  in  the  northern 
•luarter,  the  milder  in  the  southern;  their  direfulness  increases  as 
tiicy  arc  nearer  to  the  western  (juarter,  and  likewise  as  they  are 
more  remote  from  the  southern,  and  it  decreases  towards  the  east- 
ern quarter,  and  also  towards  the  southern.  Behind  the  hells 
which  are  in  the  western  quarter,  are  dark  forests,  in  which  the 
nialij^nant  spirits  wander  like  wild  beasts;  in  like  nianner  behind 
the  hells  in  the  northern  quarter.  But  behind  the  hells  in  the 
southern  quarter  are  the  wildernesses,  which  were  treated  of  just 
above.     So  far  resj)ecting  the  situation  of  the  hells. 

588.  As  to  what  concerns  the  plurality  of  the  hells,  they  are  as 
many  in  number  as  are  the  angelic  societies  in  the  heavens,  inas- 
much as  to  every  heavenly  society  an  infernal  society  corresponds 
in  the  way  of  opposition  :  that  the  heavenly  societies  are  innumer- 
able, and  all  discriminated  according  to  the  goods  of  love,  of  charity, 
;aid  of  faith,  may  be  seen  in  the  article  concerning  the  societies  of 
which  the  heavens  consist,  n.  41  to  50  ;  and  in  the  article  concern- 
iag  the  immensity  of  heaven,  n.  415  to  4'20;  the  case  therefore  is 
the  same  with  the  infernal  societies,  which  are  discriminated  accor- 
ding to  the  evils  opposite  to  the  above  goods.  Every  evil  is  of  in- 
finite variety,  like  every  good  ;  that  this  is  the  case,  cannot  be  con- 
ceived by  those  who  ha\e  only  a  simple  idea  concerning  every  evil, 
as  concerning  contempt,  concerning  enmity,  concerning  hatred, 
concerning  revenge,  concerning  deceit,  and  concerning  other  simi- 
lar evils,  but  let  them  know  that  every  one  of  those  evils  contains 
so  many  specific  differences,  and  so  many  differences  still  more 
spccilic  or  particular,  that  a  volume  would  not  suffice  to  enumerate 
them;  the  hells  are  so  ordinately  distinguished  according  to  the 
differences  of  every  evil,  that  nothing  can  be  more  ordinate  and 
more  distinct  :  hence  it  may  be  manifest  that  they  are  innumerable, 
one  near  another,  and  one  remote  from  another,  according  to  the 
differences  of  evils  in  general,  in  species,  and  in  particular.  There 
are  likewise  hells  beneath  hells  ;  there  are  coni.munications  of  some 
by  passages,  and  there  are  communications  of  several  by  exhala- 
tions and  this  altogether  according  to  the  aflinities  of  one  genus 
and  one  species  of  evil  with  others.  How  great  the  number  of  the 
hells  is,  has  been  given  nic  to  know  from  this   rirpunistance.  thai 


394  CONCERNINC  HEAVEN  AND  HELL- 

there  are  hells  under  every  mountain,  hill,  and  rock,  and  likewise 
under  every  plain  and  valley,  and  that  they  extend  themselves  be- 
neath in  length,  breadlh,  and  depth  ;  in  a  word,  the  whole  heaven, 
and  the  whole  world  of  spirits,  are  as  it  were  excavated  brnrath, 
and  under  them  is  a  continual  hell.  So  far  concerning  the  plural- 
ity of  the  hells. 


Concerning  the  Eqcilibrium   between  Heaven  and  Hell. 

589.  "With  a  view  to  the  existence  of  any  thing,  it  is  necessary 
that  there  be  an  equilibrium  of  all  things,  since  without  equilibrium 
there  is  neither  action  nor  re-action  ;  for  equilibrium  is  the  result 
of  two  forces,  one  of  which  acts,  and  the  other  re-acts,  and  the  rest 
occasioned  by  similar  action   and  re-action  is  called  equilibrium. 
In  the  natural  world  there  is   nn   equilibrium  in   all  and  singular 
things,  in  general  in  the  atmospheres  themselves,  in  which  inferiors 
re-act  and  resist,  in  proportion  as  superior   ones   act   and  are  in- 
cumbent :  in  the  natural  world  also  there  is  an  equilibrium  between 
heat  and  cold,  between  light  and  shade,  and  between  dryness  and 
moisture,  the  middle  temperature  being  their  equilibrium  :  there  is 
likewise  an  equilibrium  in  all  the  subjects  of  the  three  kingdoms  of 
nature,  the  mineral,  the  vegetable,  and  the  animal;  for  without  an 
equihbrium  in  those  kingdoms  nothing  exists   and  subsists,  there 
being  every  where  as  it  were  an  endeavour  (coiiatits)   acting  on 
one  part  and  re-acting  on  the  other.     All  existence,  or  every  effect, 
is  produced  in  equilibrium,  but  it  is  produced  by  this  circumstance, 
that  one  fjrce  acts,  and  another  suffers  itself  to  be  acted  upon,  or 
that  one  force  by  acting  flows-in,  and  another  receives  and  yields 
in  agreement  with  it.     In  the  natural  world,  that  Avhich  acts,  and 
that  which  re-acts,  is  called  force,  and  likewise  endeavour  or  effort 
(conatus)  ;  but  in  the  spiritual  world  that  which  acts  and  which  re- 
acts is  called  life  and  will ;  life  in  that  world  is  a  living  force,  and 
will  is  a  living  endeavour  (conatus),  and   the  equilibrium  itself  is 
called  freedom  :  spiritual  equilibrium  therefore,  or  freedom,  exists 
and  subsists  between  good  acting  on   one  part,  and  evil  re-acting 
on  the  other  part,  or  between  evil  acting  on  one  part  and  good  re- 
acting on  the  other  part ;  the  equilibrium  between  good  acting  and 
evil  re-acting  is  such  as  appertains  to  the  good,  but  the  equilibrium 
hetween  evil  acting  and  good  re-acting  is  such  as  appertains  to  the 


CONCERNING    HEAVEN    AND    Mni.L.  385 

evil :  tlie  reason  why  Hpiriiiial  i>i{uilil)rMiin  is  between  good  and  evil. 
IS,  because  the  all  ol'  the  life  of  man  lias  reference  to  fjood  and  to 
evil,  and  the  will  is  the  receptacle  of  both  :  there  is  likewise  an 
o(|iiilibriuni  between  what  is  true  and  what  is  false,  but  tins  depends 
on  the  t(]uilibriuiii  between  whal  is  fjood  and  what  is  evil  :  the 
equilibrium  between  w  hat  is  true  and  w  hat  is  false  is  like  the  equi- 
librium between  lifrbt  and  shade,  winch  operate  upon  the  subjects 
of  the  vegetable  kiii<i(loni  in  proportion  as  heat  and  cold  are  in  the 
light  and  shade  ;  thar  ligiif  and  shade  of  tben.•^•elves  produce  no 
operation,  but  that  beat  produces  it  by  them,  may  be  manifest  from 
the  similarity  between  light  am!  shade  in  the  time  of  winter  and  in 
the  time  of  s|)ring  :  the  comparison  of  what  is  true  and  false  with 
light  and  shade  is  grounded  in  correspondence,  for  what  is  true 
corresponds  to  light,  w  hat  is  iaisc  to  shade,  and  beat  to  the  good 
of  love  ;  and  likewise  spiritual  light  is  truth,  si)iritual  shade  is  the 
false,  and  spiritual  heat  is  the  good  of  love,  on  which  subject  see 
the  article  where  the  light  and  heat  in  heaven  are  treated  of,  n. 
1-^Gto  140. 

590.  There  is  a  perpetual  equilibrium  between  heaven  and  hell, 
for  from  hell  there  continually  exspires  and  ascends  an  endeavour 
(conatus)  to  do  evil,  and  from  heaven  there  continually  exspires 
and  descends  an  endeavour  to  do  good  :  the  world  of  spirits  is  in 
this  equilibrium,  which  world  is  in  the  midst  between  heaven  and 
hell,  as  maybe  seen  above,  n.  421  to  431.  The  reason  why  the 
uorld  of  spirits  is  in  that  equilibrium,  is,  because  every  man  after 
death  first  enters  into  the  world  of  spirits,  and  is  there  kept  in  a 
similar  state  to  that  in  which  he  was  in  the  world,  which  could 
not  be  the  case  imless  the  most  exact  equilibrium  prevailed  there; 
for  by  this  all  are  explored  as  to  their  quality,  being  left  there  to 
their  freedom,  such  as  they  lived  in  during  their  abode  in  the  world  : 
spiritual  equilibrium  is  the  freedom  appertaining  to  man  and  spirit, 
as  w  as  said  just  above,  n,  589.  The  quality  of  every  one's  freedom 
is  there  discovered  by  the  angels  in  heaven  through  communica- 
tion of  affections  and  thoughts  from  heaven  ;  and  it  appears  visible 
to  the  sight  before  angelic  spirits  by  the  ways  in  which  they  go; 
they  M'ho  are  good  spirits  go  in  the  ways  which  have  a  direction 
towards  heaven,  but  evil  spirits  go  in  the  w  ays  which  have  a  direc- 
tion towards  hell  :  ways  actually  appear  in  that  world,  w hioh  also 
is  the  reason  why  ways,  in  the  Word,  signify  truths  w  bidi  lead 
to  good,  and,  in  the  opposite  scnsC;  falses  which  lead  to  evil  :  and 


38.6  CONCERNING  HEAVEN  AND  HELL. 

hence  also  it  is  that  to  go,  to  walk,  and  to  journey,  in  the  Word,  sig- 
nify progressions  of  life*  :  such  ways  it  hath  often  been  granted- 
me  to  see,  and  likewise  the  goings  and  walkings  of  spirits  upon 
them  freely  according  to  their  affections  and  thoughts  thence  deri- 
ved. 

591.  The  reason  why  evil  continually  exspires  and  ascends  out 
of  hell,  and  why  good  continually  exspires  and  descends  out  o1 
heaven,  is,  because  a  spiritual  sphere  encompasses  every  one,  and 
that  sphere  flows  forth  and  issues  from  the  life  of  the  aftections 
and  thoughts  thence  derived  ;t  and  whereas  such  a  sphere  of  life 
flows  forth  from  every  one,  it  hence  flows  forth  also  from  every 
heavenly  society,  and  from  e\ery  infernal  society,  consequently 
from  altogether,  that  is,  from  the  whole  heaven  and  from  the 
Avhole  hell  :  the  reason  why  good  flows  forth  from  heaven,  is,  be- 
cause all  in  heaven  are  in  good ;  and  the  reason  why  evil  flows 
forth  from  hell,  is,  because  all  in  hell  are  in  evil  :  the  good  which 
is  from  heaven  is  all  from  the  Lord,  for  the  angels,  who  are  in 
the  heavens,  are  all  withheld  from  their  proprium,  and  are  kept  in 
the  proprium  of  the  Lord,  which  is  essential  good  ;  but  the  spirits, 
who  are  in  the  hells  are  all  in  their  own  proprium,  and  the  propri- 
um of  every  one  is  nothing  but  evil,  and  since  it  is  nothing  but  evil, 
it  is  hell.|  From  these  considerations  it  may  be  manifest,  that  the 
equilibrium  in  which  the  angels  are  held  in  the  heavens,  and  spirits 
in  the  hells,  is  not  as  the  equilibrium  in  the  world  of  spirits  ;    the 

*  Tliat  to  journey,  in  the  Word,  signifies  a  progressive  principle  of  life,  in 
like  manner  to  go,  n.  3335,  4375,  4554,  4585,  4S82, 5493, 5606, 5996,  8345,  8397, 
8417,  8420,  8557.  That  to  go  and  to  walk  with  the  Lord  denotes  to  receive 
spiritual  life,  and  to  live  with  Him,  n.  105G7.  That  to  v.alk  denotes  to  live,  n. 
519,  1794,  8417,  8420. 

t  That  a  spiritual  sphere,  which  is  a  sphere  of  life,  flows  forth  and  issues 
from  every  man,  spirit,  and  angel,  and  encompasses  them,  n.  4464,  5179,7454, 
S630.  That  it  flows  forth  from  the  life  of  their  aftections  and  tl)onghts,  n.  2489, 
4464,  6206.  That  spirits  are  known  as  to  their  quality,  at  a  distance,  from  their 
spheres,  n.  1048,  1053,  2316,  1504.  That  spheres  from  the  evil  are  contrary  to 
nphercs  from  the  good,  n.  1695,  10187,  10312.  That  those  spheres  extend  them- 
selves far  into  angelic  societies,  according  to  tlie  quality  and  quantity  of  good, 
n.  6593,  to  G613,  8063,  8794.  8797.  And  into  infernal  societies  according  to  the 
quality  and  quantity  of  evil,  n    8794,  8797. 

t  That  the  proprium  [or  self  hood  ]  of  man  is  nothing  but  evil,  n.210,  215, 
731,  874,  875,  876,  987,  1047,  2307,  231S,  3518,  3701,  3612,  8480,  8550,  10283, 
10284,  10286,  10731.  That  the  proprium  of  man  is  hell  appertaining  to  him. 
694.  8480. 


CONCERNING  HEAVEN  AND  HELL.  3^*7 

€quilibnuin  ot"  ihv.  ani^ols  in  tin-  ln-uvciis  is  llur  mcasiirf  in 
Avhicli  they  liiive  l)i'cii  willins^  lo  be  iii  jjood,  or  llu;  iiicu.sure  of  the- 
good  in  wliicli  tlicy  liav*-  livt'il  in  llu;  world,  thus  hk('\vi.>^C' the  meas- 
ure in  which  they  liave  hehl  evil  in  aversion  ;  l)iit  the  e(|iiihhiium 
of  the  spirits  in  liell  is  the  measure  in  wliich  they  liave  l)een  wilhiig 
to  be  in  evil,  or  the  measure  of  tlu;  evil  in  which  they  have  lived  in 
the  world,  thus  likewise  the  measure  in  which,  in  heart  and  spirit, 
they  have  been  opposed  to  good. 

592.  Unless  the  Lord  ruled  both  the  heavens  and  the  hells,  there 
would  not  be  any  equilibrium,  and  if  no  equilibrium,  there  would 
jiot  be  either  heaven  or  hell ;  for  all  and  singular  things  in  the  uni- 
verse, that  is,  both  in  the  natural  world  and  in  the  spiritual  world, 
derive  consistence  from  equilibrium ;  that  this  is  the  case,  every 
rational  man  may  perceive,  since  if  there  were  an  over-balance  on 
one  part,  and  nothing  of  i*esistance  on  the  other,  it  is  plain  to  see 
that  both  must  perish:  thus  the  spiritual  world  must  perish,  if  good 
did  not  re-act  against  evil,  and  continually  restrain  its  insurrection  ; 
and  thus  both  heaven  and  hell  would  perish,  and  with  them  the 
whole  human  race,  unless  the  Divine  alone  effected  such  restraint : 
it  is  said,  unless  the  Divine  alone  effected  this  restraint,  because  the 
proprium  of  every  one,  both  angel,  and  spirit,  and  man-  is  nothing 
but  evil  [see  above,  n.  591]:  wherefore  no  angels  and  spirits  are 
able  in  any  wise  to  resist  the  evils  continually  exhaling  from  the 
hells,  since  by  virtue  of  their  proprium  they  all  have  a  continual 
tendency  towards  hell.  From  these  considerations  it  is  evident, 
that  unless  the  Lord  alone  ruled  both  the  heavens  and  the  hells,  no 
one  could  be  saved.  Moreover,  all  the  hells  act  in  unity,  for  evils 
in  the  hells  are  connected,  like  goods  in  the  heavens,  and  no  one 
but  the  Divine  alone,  which  proceeds  only  from  the  Lord,  can  re- 
sist all  the  hells,  which  are  innumerable,  and  which  act  together 
against  heaven,  and  against  all  who  are  in  heaven. 

593.  The  equilibrium  between  the  heavens  and  the  hells  is  dimin- 
ished and  increased  according  to  the  number  of  those  who  enter 
heaven  and  who  enter  hell,  which  entrance  takes  place  to  the 
amount  of  several  thousands  daily  ;  but  to  know  and  perceive  this, 
and  to  moderate  the  balance  and  make  it  e(pial,  is  not  in  the  power 
of  any  angel,  but  of  the  Lord  alone  ;  for  the  Divine  proceeding 
from  the  Lord  is  omnipresent,  and  observes,  in  every  direction, 
every  degree  of  preponderance,  whereas  an  angel  only  sees  what 
13  near  himself,  and  hath  not  even  a  perception  in  himself  of  wTiat 
is  doing  iu  his  own  society. 


388  CONCERNING  HEAVEN  AND  HELL. 

694.  In  what  manner  all  things  are  arranged  in  tlie  heavens  and 
in  the  hells,  that  all  and  singular  the  inhabitants  may  be  in  their 
equilibrium,  may  in  some  measure  be  manifest  from  what  has  been 
said  and  shown  above  concerning  the  heavens  and  concerning  the 
hells,  viz.  that  all  the  societies  of  heaven  are  arranged  most  dis- 
tinctly according  to  goods,  and  their  genera  and  species,  and  all 
the  societies  of  hell  according  to  evils,  and  their  genera  and  spe- 
cies ;  and  that  beneath  every  society  of  heaven  there  is  a  corres- 
ponding society  of  hell  opposed  to  it,  from  which  opposite  corres- 
pondence equilibrium  results  :  wherefore  it  is  continually  provided 
of  the  Lord  that  no  infernal  society  shall  prevail  over  a  heavenly 
society,  and  so  far  as  it  begins  to  prevail,  it  is  restrained  by  various 
means,  and  is  reduced  to  a  just  measure  of  equilibrium  ;  these 
means  arc  several,  some  only  of  which,  shall  be  mentioned  :  some 
of  these  have  reference  to  the  stronger  presence  of  the  Lord  ;  some 
to  the  closer  communication  and  conjunction  of  one  society  or  of 
several  with  others  ;  some  to  the  ejection  of  superfluous  infernal 
spirits  into  wildernesses  ;  some  to  the  translation  of  a  certain  num- 
ber of  those  spirits  from  one  hell  to  another  ;  some  to  the  arrange- 
ment of  those  who  are  in  the  hells,  which  is  also  efiected  by  various 
methods  ;  some  to  the  concealment  of  certain  hells  under  denser 
and  grosser  coverings  ;  also  to  the  letting  them  down  to  a  greater 
depth  ;  not  to  mention  other  means,  and  also  those  which  are  prac- 
tised in  the  heavens  above  them.  These  observations  are  made,  to 
the  intent  that  it  may  in  some  measure  be  perceived,  that  the  Lord 
alone  provides  for  the  establishment  every  where  of  an  eqinlibrium 
between  good  and  evil,  thus  between  heaven  and  hell,  for  on  such 
an  equilibrium  is  founded  the  safety  of  all  in  the  heavens,  and  of 
all  on  the  earth. 

595.  It  is  to  be  noted,  tbat  the  hells  are  continually  assaulting 
heaven,  and  endeavouring  to  destroy  it,  and  that  the  Lord  contin- 
ually protects  the  heavens,  by  withholding  the  inhabitants  from  the 
evils  derived  from  their  propritmi,  and  by  holding  them  in  the  good 
which  is  from  himself:  it  has  been  frequently  granted  me  to  per- 
ceive the  sphere  issuing  from  the  hells,  which  was  entirely  a  sphere 
of  attempts  to  destroy  the  Divine  of  the  Lord,  and  thus  heaven: 
the  ebullitions  of  some  hells  have  also  been  occasionally  perceived, 
which  were  attempts  to  emerge  and  to  destroy ;  but  the  heavens, 
on  the  other  hand,  never  assault  the  hells,  for  the  divine  sphere 
proceeding  from  the  Lord  is  a  perpetual  endeavour  to  save  all ;  aud 


concehmkg  heaven  and  hell.  380 

whereas  they  cannot  be  saved  who  are  in  the  hells,  inasmuch  as 
all  who  dwell  there  are  in  evil  and  are  against  the  Divine  of  the 
Lord,  therefore,  as  far  as  is  possible,  outrages  in  the  hells  are  sub- 
dued, and  cruelties  are  restrained,  to  prevent  their  breaking  out 
beyond  measure  one  against  another  ;  this  also  is  effected  by  in- 
numerable means  of  the  divine  power. 

590.  There  are  two  kingdoms  into  which  the  heavens  are  dis- 
tinguished, viz.  the  celestial  kingdom  and  the  spiritual  kingdom, 
concerning  which  see  above,  n.  20  to  28  ;  in  like  manner  there 
are  two  kingdoms  into  which  the  hells  are  distinguished,  one  of 
which  kingdoms  is  opposite  tc  the  celestial  kingdom,  and  the  other 
is  opposite  to  the  s])iritual  kingdom :  the  former,  which  is  opposite 
to  the  celestial  kingdom,  is  in  the  western  quarter,  and  its  inhab- 
itants are  called  genii ;  but  the  latter,  which  is  opposite  to  the  spir- 
itual kingdom,  is  in  the  northern  and  southern  quarter,  and  its  in- 
habitants are  called  spirits.  All  who  are  in  the  celestial  kingdom 
are  in  love  to  the  Lord,  and  all  who  are  in  the  hells  opposite  to 
that  kingdom  are  in  the  love  of  self;  all,  too,  who  are  in  the  spir- 
itual kingdom  are  in  love  towards  the  neighbour,  but  all  who  are  in 
the  hells  opposite  to  that  kingdom  are  in  the  love  of  the  world  : 
hence  it  appears  evident,  that  love  to  the  Lord  and  self-love  are 
opposites  ;  in  like  manner  love  towards  the  neighbour  and  the  love 
of  the  world.  It  is  continually  provided  by  the  Lord,  that  no  in- 
fluence from  the  hells  opposite  to  the  Lord's  celestial  kingdom  shall 
be  directed  towards  those  who  are  in  the  spiritual  kingdom,  for  if 
this  were  the  case,  the  spiritual  kingdom  would  perish,  the  reason 
of  which  may  be  seen  above,  n.  578,  579.  These  are  the  two  gen- 
eral equilibriums,  which  are  continually  preserved  in  connexion  by 
>he  Lord. 


That  Man  is  in  Freedom  through  the  Equilibrium  BEtwEEN 
Heaven  and  Hell. 

597.  The  subject  of  the  equilibrium  between  heaven  and  hell  has 
been  above  treated  of,  and  it  has  been  shown  that  this  equilibrium 
is  an  equilibrium  between  the  good  which  is  from  heaven  and  the 
evil  which  is  from  hell,  thus  that  it  is  a  spiritual  equilibrium,  which 
in  its  essence  is  freedom.  The  reason  why  a  spiritual  equilibrium 
50 


'390  CONCERNING  HEAVEN  AND  HELL. 

in  its  essence  is  freedom,  is,  because  it  is  between  good  and  evil, 
also  between  what  is  true  and  what  is  false,  and  these  things  are 
spiritual ;  wherefore  to  be  able  to  will  what  is  good  or  evil,  and  to 
think  what  is  true  or  false,  and  to  choose  one  in  preference  to  the 
other,  is  the  freedom  which  is  here  treated  of.  This  freedom  is 
given  to  every  man  by  the  Lord,  nor  is  it  ever  taken  away  ;  it  is 
indeed,  by  virtue  of  its  origin,  not  of  man,  but  of  the  Lord,  because 
It  is  from  the  Lord,  nevertheless  it  is  given  to  man  together  with 
life  as  his  own,  and  this  to  the  intent  that  man  may  be  reformed 
and  saved,  for  without  freedom  there  is  no  reformation  and  salva- 
tion. Every  one  may  see  from  some  rational  intuition,  that  man 
is  at  liberty  to  think  ill  or  well,  sincerely  or  insincerely,  justly  or 
unjustly  ;  and  likewise  that  he  can  speak  and  act  well,  sincerely 
and  justly,  but  not  ill,  insincerely  and  unjustly,  by  reason  of  spir- 
itual, moral,  and  civil  laws,  w^hereby  his  external  is  kept  in  bonds. 
From  these  considerations  it  is  evident,  that  the  spirit  of  man; 
which  is  what  thinks  and  wills,  is  in  freedom,  but  not  so  the  ex- 
ternal of  man,  which  speaks  and  acts,  unless  this  is  in  agreement 
with  the  above  mentioned  laws. 

598.  The  reason  why  man  cannot  be  reformed  unless  he  has 
freedom,  is,  because  he  is  born  into  evils  of  every  kind,  which  yet 
must  be  removed  before  he  can  be  saved ;  nor  can  they  be  remov- 
ed, unless  he  sees  them  in  himself,  and  acknowledges  them,  and 
afterwards  ceases  to  will  them,  and  at  length  holds  them  in  aver- 
sion, on  which  occasion  they  are  first  removed  :  this  cannot  be  ef- 
fected unless  man  be  both  in  good  and  in  evil,  for  from  good  he 
may  see  evils,  but  cannot  from  evil  see  goods ;  the  spiritual  goods 
which  man  is  capable  of  thinking,  he  learns  from  infancy  by  read- 
mg  the  Word,  and  from  preaching ;  and  moral  and  civil  goods  he 
learns  from  a  life  in  the  world  ;  this  is  the  primary  reason  why  man 
ought  to  be  in  freedom.  Another  reason  is,  because  nothing  is  ap- 
propriated to  man  except  what  is  done  from  the  ailection  which  is 
of  love  ;  other  things  indeed  may  enter,  but  no  farther  than  the 
thought,  and  not  into  the  will,  and  what  does  not  enter  even  into 
the  will  of  man  does  not  become  his,  for  thought  derives  all  that  it 
has  from  memory,  but  the  will  derives  all  that  it  has  from  the  life 
itself:  nothing  is  in  any  case  free,  which  is  not  from  the  will,  or, 
what  is  the  same  thing,  from  affection  which  is  of  love  ;  for  what 
soever  a  man  wills  or  loves,  this  he  does  freely;  hence  it  is  thr 
the  freedom  of  man,  and  the  affection  which  is  of  his  love,  or  of ' 


CO\CERNIN<J    HEAVEN    AND    HELL.  TOl 

Tirill,  are  one  ;  man  thorefoic  lias  freedom  on  this  account,  that  lie 
may  be  aflbctcd  with  truth  and  <j<K)d,  or  lovo  them,  and  that  thus 
those  may  he  come  as  his  own  :  in  a  word,  wliatsoevcr  doc?  not  entm 
into  man  in  freedom,  does  not  remain,  because  it  is  not  of  his  love 
or  will,  and  those  thinjs  which  are  not  of  the  love  or  will  of  man, 
are  not  of  his  spirit  ;  for  the  esse  of  the  spirit  of  man  is  love  or  will, 
both  which  terms  arc  used,  since  what  a  man  loves,  this  he  wills. 
This  now  is  the  reason  why  man  cannot  be  reformed  unless  he  be 
in  freedom.  But  more  may  be  seen  on  the  subject  of  man's  free- 
dom in  the  Ariana  C'oelestia,  in  the  passa;;(\s  rpioted  below. 

599.  To  the  intent  that  maJi  may  be  in  freedom,  with  a  view  to 
his  beinj^  reformed,  he  is  conjoined  as  to  his  spirit  with  heaven  and 
with  lif^II  :  for  there  are  attendant  on  every  man  sj)uits  from  hell, 
anrl  angels  from  heaven  ;  by  spirits  from  hell  man  is  in  his  own 
evil,  but  by  angels  from  heaven  man  is  in  good  from  the  Lord ;  thus 
he  is  in  spiritual  equilibrium,  that  is,  in  freedom.  That  every  man 
has  angels  from  heaven  adjoined  to  him,  and  spirits  from  hell,  may 
be  seen  in  the  article  concerning  the  conjunction  of  heaven  with  the 
human  race,  n.  291  to  302. 

GOO.  It  is  to  be  noted,  that  the  conjunction  of  man  v.ith  heaven 
and  with  hell  is  not  immediately  with  them,  but  mediately  by  spir- 
ts who  are  in  the  world  of  sj)irits  ;  these  spirits   are  attendant  on 
nan,  but  none  from  hell  itself  and  from  heaven  itself;  by  evil  spir- 
ts in  the  world  of  spirits  man  is  conjoined  with   hell,  and  by  the 
ood  spirits  who  are  there,  with  heaven  :  this  being  the  case,  the 
.-orld  of  spirits  is  therefore  in  the  midst  between  heaven  and  hell, 
ud  in  that  world  is  equilibrium  itself.     That   the   world  of  spirits 
■■  in  the  midst  between  heaven  and  hell,  may  be  seen  in  the  article 
ancerning  the  world  of  spirits,  n.  421  to  431 ;  and  that  the  equi- 
')rium  itself  between  heaven  and  hell  is  there,  may  be  seen  in  the 
tide  immediately  preceding,  n.  569  to  59G.     From  these  consid- 
ations  it  is  now  evident  from  whence  man  derives  freedom. 
601.  It  mav  be  expedient  to  Pay  somolhing  further  concerning 
c  spirits  adjoined  to  man.     An  entire  society  can  have  communi- 
^tion  with  another  society,  and  !ike«iso  with  another  individual, 
vhcresoever  he  is,  by  a  s])irit  sent  forth  from  the  "".ciety ;  this  spir- 
it is  called  the  subject  of  several  :  the  case  is  similar  in  regard  to 
nan's  conjimction  with  societies  in  heaven,  and  with   societies  in 
'lell,  by  spirits  adjoined  to  him  from  the  world  of  si)irits.     On  this 


392  CONCERNING  HEAVEN  AND  HELL. 

subject  see  also  the  Arcana  Coelestia,  in  the  passages  quoted  at 
the  close. 

602.  Lastly,  respecting  the  innate  impression  [insitum'],  which 
every  man  has  concerning  his  Vife  after  death,  and  which  is  the  ef- 
fect of  the  influx  of  heaven  with  him,  it  may  be  expedient  to  add 
the  following  remarks.  There  were  some  of  the  lower  classes,  who 
were  persons  of  simplicity,  and  who  in  the  world  had  lived  in  the 
good  of  faith  ;  they  were  reduced  into  a  similar  state  to  that  in 
which  they  had  been  in  the  world,  as  may  be  eflected  with  every 
one  when  the  Lord  allows  it,  and  it  was  then  shown  what  idea  they 
had  entertained  concerning  the  state  of  man  after  death  :  they  said 
that  some,  who  were  intelligent,  asked  them  in  the  world  what  they 
thought  about  their  soul  after  its  life  in  the  world ;  they  replied, 
that  they  did  not  know  what  the  soul  is ;  they  were  further  ques- 
tioned as  to  what  they  believed  concerning  their  state  after  death ; 
they  said  that  they  believed  that  they  should  live  as  spirits ;  they 
were  now  questioned  what  belief  they  had  respecting  a  spirit;  they 
said  that  he  is  a  man;  they  were  next  questioned  whence  they 
knew  this  ;  they  said  that  they  knew  it  because  it  is  so :  those  in- 
telligent ones  wondered  that  the  simple  had  such  a  faith,  and  that 
they  themselves  had  it  not.  Hence  it  was  made  evident,  that  with 
every  man  who  is  in  conjunction  with  heaven,  there  is  an  innate 
[insitutn]  idea  concerning  his  life  after  death  :  this  innate  is  from 
no  other  source  than  from  influx  out  of  heaven,  that  is,  through 
heaven  from  the  Lord,  by  means  of  spirits,  who  arc  adjoined  to 
man  from  the  world  of  spirits,  and  this  has  place  with  those  with 
whom  the  freedom  of  thinking  has  not  been  extinguished  by  pre- 
conceived ideas,  confirmed  by  various  arguments,  concerning  the 
soul  of  man,  which  they  say  is  either  pure  thought,  or  something 
animated,  the  residence  of  which  they  enquire  for  in  the  body, 
when  yet  the  soul  is  nothing  but  the  life  of  man,  whereas  the  spirit 
is  the  man  himself,  and  the  terrestrial  body,  which  he  carries  about 
with  him  in  the  world,  is  only  an  administering  instrument,  by 
which  the  spirit,  which  is  the  man  himself,  is  enabled  to  exercise 
its  proper  functions  in  the  natural  world. 

603.  What  has  been  said  in  this  work  concerning  heaven,  the 
world  of  spirits,  and  hell,  will  be  obscure  to  those  who  are  not  in 
the  delight  of  knowing  spiritual  truths,  but  clear  to  those  who  are 
in  that  delight,  especially  to  those  who  are  in  the  aflection  of  truth 
for  the  sake  of  truth,  that  is,  who  love  truth  because  it  is  truth  : 


CONCERNING    IIKAVEN    AND    1II.I.L.  393 

for  whatsoever  is  loved  enters  witli  light  into  the  idea  of  the  mind, 
especially  truth,  uhm  it  is  1<)v«m1,  Itrcause  all  truth  is  iti  li^ht.* 


*  Extracts  from  the  Arcana  Coelestia  concenting  the  Freedom  of 
Man,  concerning  Jnjliu,  and  connming  tSj)irifs  In/  ivhnm  Com- 
munications arc  effected. 

Co.NCERMNG  Fkkedom.  Tliat  all  licciiom  is  ol"  lo\c  or  affection,  since  wha? 
a  man  loves,  this  lie  doelii  freely,  n.  2b7U,  3158,  8907,  6900.  9585,  9591.  Inas- 
niiiclj  as  frct'doin  is  of  love,  that  it  is  the  life  of  every  one,  n.  2873.  That  noth- 
ing appears  as  a  man's  own,  but  what  is  from  freedom,  n.  2880.  That  there  ig 
heavenly  freedom  and  infernal  freedom,  n.  2870,  2873,  2874,  9589,  9590. 

That  heavenly  freedom  is  of  heavenly  love,  or  of  the  love  of  what  is  good  and 
inic,n.  1947,  2870,  2872.  And  inasmucli  as  the  love  of  good  and  of  truth  is  from 
the  Lord,  that  essential  freedom  consists  iu  being  led  of  the  Lord,  n.  892,  9<'o, 
2872,  2S86,  2890,  2895,  2892,  9096,  9586,  9587,  9589,  9590,  9591 .  That  man  is 
introduced  into  heavenly  freedom  by  the  Lord  through  regeneration,  n.  2874, 
2875,  2882,  2892.  That  man,  in  order  to  be  capable  of  being  regenerated,  ought 
to  have  freedom,  n.  1937,  1947,  2876,  2881,  3145,  3140,3158,  4031,6700.  That 
otherwise  the  love  of  good  and  of  truth  cannot  be  implanted  in  man,  and  ap- 
propriated to  him  apparently  as  his  own,  n.  2877,  2879,  2880,  2888.  That  noth- 
ing is  conjoined  to  man  in  a  state  of  compulsion,  n.  8700,  2875.  That  if  man 
could  be  reformed  by  compulsion,  all  would  be  saved,  n.  2881 .  That  compulsion 
in  reformation  is  hurtful,  n.  4031.  That  all  worship  from  Ireedom  is  worship, 
but  not  that  wliich  is  from  compulsion,  n.  1947,  2880,  7349,  10097.  That  repen- 
tance ought  to  be  done  in  a  itcc  state,  and  that  what  is  done  in  a  state  of  com- 
pulsion is  of  no  avail,  n.  8392.     States  of  compulsion,  what,  n.  8392. 

That  it  is  granted  to  man  to  act  from  freedom  of  reason,  that  good  may  be  pro- 
vided for  him,  and  that  on  tliis  account  man  is  in  the  freedom  of  thinking  and 
also  of  willing  what  is  evil,  and  likewise  of  doing  it,  so  far  as  the  laws  do  not 
forbid,  n.  10777.  That  man  is  held  by  the  Lord  between  heaven  and  hell,  and 
thus  in  equilibrium,  that  he  may  be  in  freedom  for  the  sake  of  reformation,  n. 
5982,  6477,  8209,  8907.  That  what  is  inseminated  in  freedom  remains,  but  not 
what  is  inseminated  in  compulsion,  n.  9588.  That  on  this  account  freedom  is 
never  taken  away  from  any  one,  n.  2876,  2881.  That  no  one  is  compelled  by 
the  Lord,  n.  1937,  1947. 

That  a  man  may  compel  himself  from  a  principle  of  freedom,  but  not  be  com 
pelled,  n.  1937,  1947.  That  a  man  ought  to  compel  himself  to  resist  evil,  n 
1937, 1947.  7914.  And  likewise  to  do  good  as  from  hiinself,  but  still  to  acknowl- 
edge that  it  is  from  the  Lord,  n.  2883,2891,2892,  7914.  That  man  hath  a  strong- 
er freedom  in  temptation-combats  in  which  he  conquers,  since  in  such  case  he 
forceshimself  more  interiorly  to  resist,  although  it  appears  otherwise,  n.  1937, 
1947,  2861. 

That  infernal  freedom  consists  in  being  led  by  the  loves  of  self  and  of  the 
world  and  their concupisr«  n<es.  n  2^7'\  2«^73      That  they  who  are  in  hell  know 


391  coNCEnN'ixc  heaven  and  hell. 

no  other  frceJoni,  n.  2S71.  That  heavenly  frccOom  is  as  distant  from  inftrnal 
freedom,  as  heaven  is  from  hell,  n.  2873,  2874.  That  infernal  freedom,  which 
consists  in  being  led  by  the  loves  of  self  and  of  the  world,  is  not  freedom,  but 
servitude,  n.  2884,  2890.  Since  servitude  consists  in  being  led  of  hell,  n.  9586, 
9589,  9590,  9591 . 

CoNCEFNiNG  Infi.ux.  That  all  things  flow-in  wliirli  man  thinks  and  which 
he  wills,  from  experience,  n.  904,  '2886,  2887,2388,  4151,  4319,  4320,  6846,  584.8, 
6189,  6191,  6194,  6197,  6198,  6199,  6213,  7147,  10219.  That  man's  capacity  of 
viewing  things,  of  thinking,  and  of  forming  analytical  conclusions,  is  from  influx, 
n.  1288,  4319,  4320.  That  man  could  not  live  a  single  moment,  if  influx  from 
the  spiritual  world  were  taken  away  from  him,  from  experience,  n.  2887,  5849, 
5854,  6321.  That  the  life  which  flows-in  from  the  Lord  varies  according  to  the 
state  of  man,  and  according  to  reception,  n.  2069,  5986,6472,  7343.  That  with 
the  evil,  the  good  which  flows-in  from  the  Lord  is  turned  into  evil,  and  truth  into 
what  is  false,  from  experience,  n.  3643,  4632.  That  the  good  and  truth,  which 
continually  flows-in  from  the  Lord,  is  so  far  received,  as  it  is  not  opposed  by 
what  is  evil  and  false,  n.  2411,  3142,  3147,  5828. 

That  all  good  flows-in  from  the  Lord,  and  all  evil  from  hell,  n.  004,  4151. 
That  man  believes  at  this  day  that  all  things  are  in  himself,  and  are  from  him- 
self, when  yet  they  flow-in,  and  he  may  know  this  from  the  doctrinal  tenet  of 
the  church,  which  teaches  that  all  good  is  from  God,  and  all  evil  from  the  devil, 
n.424y,  6193,  6206.  But  if  man  believed  according  to  the  doctrinal  tenet,  he 
would  not  then  appropriate  evil  to  himself,  nor  would  he  make  good  his  own,  n. 
6206,  6324,  6325.  How  happy  the  state  of  man  would  be,  if  he  believed  that  all 
good  flows-in  from  the  Lord,  and  all  evil  from  hell,  n.  6325.  That  they  who 
deny  heaven,  or  know  nothing  about  it,  are  ignorant  that  there  is  any  influx 
from  thence,  n.  4322,  5640,  6193,  6479.  What  influx  is,  illustrated  by  compar- 
isons, n.  6428,  6480,  9407. 

That  the  al!  of  life  flows-in  from  the  first  fountain  of  life,  because  it  is  from 
that  source,  and  that  it  continually  flows-in,  thus  from  the  Lord,  n.  3001,  3318, 
3237,3338,3344,3484,3619,3741,3742,3743,  4318,  4319,  4320,  4417,  4524, 
4889,  5847,  5986,  6325,  6468,  6469,  6470,  6479,  9C76,  10196.  That  influx  is 
spiritual,  and  not  physical,  thus  that  influx  is  from  the  spiritual  world  into  the 
natural,  and  not  from  the  natural  into  the  spiritual,  n.  3219,  5119,  5259,  5427, 
5428,  5477,  6322,  9110,  9111.  That  influx  is  through  the  internal  man  into  the 
external,  or  through  the  spirit  into  the  bod)',  and  not  contrariwise,  because  th« 
spirit  of  man  is  in  the  spiritual  world,  and  the  body  in  the  natural,  n.  1702, 1707, 
1940,  1954,  5119,  5259,  5779,  6322,  9380.  That  the  internal  man  is  in  the  spir- 
itual world,  and  the  external  in  the  natural  world,  n.  976,  1015,  3628, 4459,  4523, 
4524,  6057,  6309,  9701  to  9709,  10156,  10472.  That  it  appears  as  if  there  was 
influx  from  the  externals  appertaining  to  man  into  the  internals,  but  that  it  is  a 
fallacy,  n.  3721.  That  with  man  there  is  influx  into  the  things  of  his  rational 
faculty,  and  through  these  into  scientifics,  and  not  contrariwise,  n.  1495,  1707, 
1940.  What  is  the  quality  of  the  order  of  influx,  n.  775.  880,  1096,  1495,  7270. 
That  there  is  immediate  influx  from  the  Lord,  and  likewise  mediate  through  tho 
spiritual  world  or  heaven,  n.  6963,  6307,  6472,  9682,  9683.  That  the  Lord's  in- 
flux is  into  the  good  appertaining  to  man,  and  through  the  good  into  the  truth, 
but  not  contrariwise,  n.  5483,  5649,  6027,  8G85,  8701,  lo]o3.     That  good  gives 


CONCERNING    UKAVEN    AND    HLLL.  39.'> 

the  faculty  ufruceivinv  influx  fruiii  tlio  Luiil,  but  nut  trutli  without  ;^ou(],  n.  8321. 
That  notliiiig  is  injurious  wliicli  tluws-in  intu  tlic  tliought,  but  wliut  fluws-in  into 
the  will,  since  the  latli^r  is  a]>|)rupriutu(i  to  man,  n.  G3U8. 

That  influx  m  general  [or  cominonj,  n.  585<>.    That  it  is  a  continual  endeavour 
[runatus]  to  act  according  to  order,  n.  (j'211.     That  this  influx  is  into  the  lives  ot' 
animals,  n.  5650.     And  likewise  into  the  subjects  of  the  vegetable  kingdom,  n 
SfrlS.     That  also  according  to  general   [or  conimonj   influx,    (.bought   falls  into 
spcecli,  and  will  into  actions  and  gestures  with  man,  n.  5b02,  59'JO,  0192,  G211 

CoscEKNiNu  SScDJKCTs.  That  spirits  sent  forth  from  societies  of  spirits  to 
other  societies,  also  to  some  spirits,  are  called  subjects,  n.  4  103,  585G.  That 
comrnunications  in  the  other  life  are  efledcd  by  such  cmi.ssary  spirits,  n.  4403, 
r)85G,  51)83.  Tliat  a  spirit,  who  being  sent  forth  serves  for  a  subject,  does  not 
think  from  himself,  but  from  those  by  whom  he  is  sent  forth,  n.  oOS5,5'^8i>.  '.'.)87 
Several  particulars  concornirig  those  spirits.,  n.  5933,  5980. 


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